A central thesis held by neo-Aristotelian virtue theories is that virtues require robust dispositions to have appropriate emotions. This thesis is challenged by a particular form of situationism, which suggests that human beings cannot develop this kind of emotional disposition because our integral emotions are too easily influenced by morally and epistemically irrelevant incidental affect. If the challenge stands, it implies that human beings cannot be virtuous. In response to the challenge, I propose an agential solution that’s grounded in the (...) affective sciences. Drawing from empirical evidence, I argue that agents can develop ameliorative abilities such as emotion differentiation to guard against the influence of incidental affect, thereby developing more robust emotional dispositions. My arguments thus defend the psychological plausibility of this key component of virtue. (shrink)

Deep self views of moral responsibility suggest that an agent fully satisfies the freedom condition for responsibility if and only if her actions or omissions issue from, and so express, her deep self. This analysis generates both false negatives and false positives regarding people's responsibility, and counterexamples proliferate. I defend a novel version of the deep self view by offering a necessary condition for accountability while retaining the core of deep self views. Indeed, an agent may be blameworthy for her (...) wrongdoing without it issuing from, and so expressing, her deep self. And yet, I argue that she must have a deep self for which she is responsible. This is achieved by paying closer attention to history than standard views have. Focusing on history then reveals a less discussed problem for standard views: the ahistorical features of them make them less equipped to explain cases of blameworthiness that is undermined. (shrink)

This paper gives a definition of self-reference on the basis of the dependence relation given by Leitgeb (2005), and the dependence digraph by Beringer & Schindler (2015). Unlike the usual discussion about self-reference of paradoxes centering around Yablo's paradox and its variants, I focus on the paradoxes of finitary characteristic, which are given again by use of Leitgeb's dependence relation. They are called 'locally finite paradoxes', satisfying that any sentence in these paradoxes can depend on finitely many sentences. I prove (...) that all locally finite paradoxes are self-referential in the sense that there is a directed cycle in their dependence digraphs. This paper also studies the 'circularity dependence' of paradoxes, which was introduced by Hsiung (2014). I prove that the locally finite paradoxes have circularity dependence in the sense that they are paradoxical only in the digraph containing a proper cycle. The proofs of the two results are based directly on König's infinity lemma. In contrast, this paper also shows that Yablo's paradox and its nested variant are non-self-referential, and neither McGee's paradox nor the omega-cycle liar paradox has circularity dependence. (shrink)

Valuing something is complicated. Philosophers have offered different stories about what we do when we value something. However, we have not paid enough attention to the thought that, sometimes, valuing something is what makes us the kind of practical agents we are. In this paper, I offer a novel account of valuing, which I call thick valuing, to capture this special phenomenon in which our valuing makes us who we are. This requires us to recognize that the cognitive, motivational, and (...) affective components of thick valuing do not merely co-occur. More importantly, it is key to focusing on how thickly valuing something partially constitutes, and indeed crucially expresses, our practical identities. Beyond that, the account sheds new light on how we can better understand inauthenticity—to act without authenticity is to act from what one thickly values but where that which one thickly values are not values of one’s own. (shrink)

Science and technology are undergoing rapid development and progress. It is due to the increasing number of modern inventions. Among the technological discoveries that are very important are in the medical field. With modern medical equipment, the suffering of a patient can be reduced. But in reality, there are still some patients who have severe suffering. Patients who experience prolonged illness invites empathy from the family. To relieve his suffering, the family who could not bear to see his condition asked (...) the doctor to take actions that could shorten the patient's life, this kind of action in the medical world is known as euthanasia. This study aims to find out how the study of active euthanasia in the view of Christian law. This study is a literature review using an ethical-theological approach by studying books and scientific works related to the discussed problem. (shrink)

Generally, it is common knowledge that humans have the same time, 24 hours a day, seven days a week, 31 days a month, 365 days per year, but most of them do not know how to manage time and manage it to be something useful and effectively. That is because many people do not have the discipline in filling time. Those days are filled with things that are not directed, even worse is that filling the time of his or her (...) life with things that damage life. Even though wasting time is not unwise because it is a waste of the opportunity God has given and the time that has passed will not return, meaning that if the opportunity is not used, then the opportunity will be lost. How important is to redeem the time, especially for contemporary Christian leaders because all must be accountable to God. This study uses a research library. Library research is a literature study that is carried out by using relevant and available reading sources related to the topics discussed in the research. Books or journal articles related to the topics discussed are used as sources of reading to better understand time management and its application at the personal and organisational levels. From the various reading sources used, the writer develops this scientific article, including giving comments or critical comments that are conveyed in various parts of the writing, especially in the conclusions. (shrink)

Dunia sekarang ini terus mengalami perubahan termasuk pandangan orang terhadap masalah seks. Beberapa persoalan yang muncul adalah: Apakah yang dimaksud dengan pendidikan? Seks dalam dunia keberdosaan? Bagaimanakah Relasi Pendidikan Seks sebagai Landasan Iman Kristen? Jawabnya:(1) Pandangan Alkitab tentang pendidikan seks adalah merupakan karya Allah pada diri manusia sejak diciptakan.(2) Seks adalah sesuatu yang sakral sebagaiman Allah melembagakan pernikahan pertama kali di Eden.(3) Pendidikan seks dapat direlasikan dengan doktrin kekudusan sebagai landasan iman Kristen sebagai beriku: Pertama, perlunya dikembangkan pendidikan kekudusan di (...) sekolah-sekolah, seminar maupun di gereja agar memperjelas posisi keberdosaan seks yang dilakukan di luar pernikahan. Kedua, kekudusan yang berpusat kepada Allah menjadi ketergantungan hanya kepada Allah bukan kepada manusia. Ketiga, kekudusan yang diteladani oleh Yesus menjadi tokoh yang dapat diteladani oleh semua orang sehingga setiap orang mempunyai panggilan untuk hidup. (shrink)

This article is a lecture note I wrote for my philosophy of mathematics course. Its main task is to explain the main ideas of Gupta's acceptable model proposed in his paper [J. Philos. Logic 11(1), 1–60, 1982]. I aim to provide detailed information on a result established by Gupta. On the one hand, I hope this explanation can be helpful for those who are learning Gupta's acceptable model, and on the other hand, I also hope to provide a guide for (...) beginners to interpret literature. (shrink)

There is a tendency among scholars to identify Alfarabi’s political philosophy in general and his theory of the state in particular with that of Plato’s The Republic. Undoubtedly Alfarabi was well versed in the philosophy of Plato and was greatly influenced by it. He borrows the Platonic concept of the philosopher king and uses it in his theory of the state. However, we argue that the identification of Alfarabi’s virtuous city with that of Plato’s The Republic is an inaccurate assessment (...) as it involves overlooking Alfarabi’s unique religiopolitical context. Alfarabi was a Muslim political philosopher, and the present article intends to understand Alfarabi’s theory of the state in light of his historical context. The article shows that, viewed through the prism of Islamic religion and political history, Alfarabi’s virtuous city seems distinct from that of Plato’s The Republic. (shrink)

In his political treatise, Mabadi ara ahl al-madina al-fadhila, Abu Nasr Alfarabi, the medieval Muslim philosopher, proposes a theory of virtuous city which, according to prominent scholars, is modeled on Plato’s utopia of the Republic. No doubt that Alfarabi was well-versed in the philosophy of Plato and the basic framework of his theory of city is platonic. However, his theory of city is not an exact reproduction of the Republic’s theory and, despite glaring similarities, the two theories do differ in (...) many aspects. In both, Alfarabi’s Mabadi ara ahl al-madina al-fadhila and Plato’s Republic, the theory of virtuous city is accompanied by a theory of the soul. Since the theory of soul plays a foundational role in both theories of the virtuous city, the present article intends to provide an explanation for the differences between the two theories of the city in terms of the differences between the two theories of the soul. (shrink)

This dissertation is a collection of standalone papers about a novel version of the deep self view of moral responsibility. Taken on its own, each chapter deals with a different thesis. But as the title of my dissertation reveals, taken together, the three chapters in it constitute the groundwork for my deep self view of moral responsibility. In Chapter 1, I develop and defend the thesis of responsibility for the deep self. In Chapter 2, I argue for a sufficient condition (...) for responsibility for one’s self that centers on the idea of aspiration. Drawing upon resources form the first two chapters, in Chapter 3, I further develop and defend a thesis of responsibility for what one does and its downstream consequences. -/- Here is a summary of my view. I argue that an agent acts freely and is morally responsible for what she does in the accountability sense only if she has a deep self for which she is responsible. How is one responsible for one’s deep self? To be responsible for the deep self, one must have a history where one was afforded the unimpeded opportunity to develop and exercise the ability to shape one’s own self. Exercise that ability in what way? I suggest that a critical way in which an agent shapes her own self is when she engages with various activities that I call aspirational self-shaping. Nevertheless, an agent needs not exercise the ability to shape her self and thus engage with aspirational self-shaping every time she acts freely. Indeed, being responsible for what she does is consistent with her failing to exercise that ability when she acts freely and responsibly. -/- Standard deep self views in the literature say something much stronger. They contend that an agent acts freely and responsibly for what she does if and only if her actions or omissions issue from, and so express, her deep self. Counterexamples proliferate. By offering a necessary condition for accountability drawing upon resources from responsibility for the deep self, my view escapes counterexamples that standard views face, while retains the core of the deep self view. Indeed, an agent may be blameworthy for her wrongdoing without it issuing from, and so expressing, her deep self. And yet, she must have a deep self for which she is responsible to be blameworthy for her wrongdoing. All of this is ultimately achieved by paying closer attention to the historical dimension of the deep self than other deep self proponents have. (shrink)

We can classify the (truth-theoretic) paradoxes according to their degrees of paradoxicality. Roughly speaking, two paradoxes have the same degrees of paradoxicality, if they lead to a contradiction under the same conditions, and one paradox has a (non-strictly) lower degree of paradoxicality than another, if whenever the former leads to a contradiction under a condition, the latter does so under the same condition. In this paper, we outline some results and questions around the degrees of paradoxicality and summarize recent progress.

In this paper, I focus on the representations of Black women in contrast to Black men found within Frantz Fanon’s philosophical work Black Skin, White Masks. I propose that while Fanon’s racial dialectical work is very significant, he often lacks acknowledgement of the multidimensionality of the Black woman’s lived experience specifically. Drawing on the theory of intersectionality, coined by Kimberlé Crenshaw, I argue that Fanon does not recognize the different layers of oppression operating in Black women’s lives to the degree (...) that he fails to include them within his framework of both liberation and resistance from racial oppression. (shrink)

Thảm họa thiên nhiên luôn gây ra những tổn thất lớn về người và của. Với Florida, Hurricane Idalia 2023 chính là một thảm họa khắc nghiệt. Chỉ mới bắt đầu, nhưng cơn bão đã gây ngập lụt, và làm nửa triệu dân Bắc Florida và Georgia mất điện. Nước ngập hàng mét. Thế mà cuộc đấu chính trị đã dẫn tới một điều kỳ lạ, Thống đốc Florida, Ron DeSantis, đã từ chối trợ cấp liên bang trị giá 5 (...) triệu USD để xây dựng chương trình hỗ trợ tiền cho cư dân bị ảnh hưởng muốn trang bị thêm các thiết bị đồ dùng gia đình giúp hạn chế tổn thất năng lượng. Điều này cũng đồng nghĩa với việc Florida sẽ không thể tiếp cận nguồn tài chính 341 triệu USD cho cư dân, liên quan tới Inflation Reduction Act. DeSantis cũng từ chối luôn 3 triệu USD quỹ IRA hỗ trợ chống ô nhiễm cũng như chương trình “Solar for All” giúp người nghèo nhận được các tấm pin mặt trời. Đây cũng là chương trình trọng điểm của chính sách chống khủng hoảng khí hậu của Tổng thống Joe Biden. (shrink)

Wang Yangming’s doctrine of the “unity of knowing and acting” (zhi xing heyi 知行合一) can be traced back to Mencius’s theory of “original knowing” (liangzhi 良知). Similarly, Kant discussed the relationship of theory to practice on three different levels (morality, the law of the state, and international law) in his article, “On the Common Saying: This May Be True in Theory, But It Does Not Apply in Practice.” Kant proposed the unity of theory and practice on the level of morality. (...) So, this article uses Kant’s related concepts of theory and practice to interpret Wang’s doctrine of the “unity of knowing and acting” with the aim of clarifying some misinterpretations of it. Thereby, I argue that, although Wang Yangming put forward the doctrine of “the unity of knowing and acting” at a different time than his doctrines of “heart-mind is principle” (xin ji li 心即理) and “the extension of original knowing” (zhi liangzhi 致良知), these three doctrines are logically interconnected. (shrink)

Nelson Goodman (1906-2007) approached the arts and other kinds of knowledge as forms of symbolism. His principal aim in philosophy was to advance understanding and remove confusions by verbal analysis and logical constructions. Goodman's philosophical theories encompass nominalism, constructivism and a version of radical relativism. In his Languages of Art, Goodman sets forth distinctions among the various art according to differences in the forms of symbols employed. He contributed as well to arts education and to philosophy of the museum. His (...) performance work, "Hockey Seen: A Nightmare in Three Periods and Sudden Death embodies his aesthetic theories. (shrink)

What should we do about “tainted” public commemorations? Recent events have highlighted the urgency of reaching a consensus on this question. However, existing discussions appear to be dominated by two naïve opposing views – to remove or preserve them. My aims in this essay are two-fold. First, I argue that the two views are not naïve, but undergirded by concerns with securing self-respect and with the character of our engagement with the past. Second, I offer a qualified defence of vandalising (...) tainted commemorations. The defence comprises two parts. I consider two prominent suggestions – to install counter-commemorations and to add contextualising plaques – and argue that they are typically beset with difficulties. I then argue that in some circumstances, constrained vandalism is a response to tainted commemorations which effectively adjudicates the demands of the two opposing views. (shrink)

Parmi les psychanalystes, c’est principalement Donald Winnicott qui a aidé Marc Richir à éclaircir et à approfondir la phénoménologie génétique déjà amorcée par Edmund Husserl. Ce travail a pour but de montrer les usages que Richir fait de Winnicott dans ses recherches visant à prolonger le projet husserlien. Selon la lecture de Richir, Winnicott insiste sur « la primauté de la constitution de l’objet transitionnel » en termes d’accès au réel. À l’aide des propres mots de Winnicott, nous allons démontrer (...) dans quel sens Winnicott privilégie le rôle constitutionnel de l’objet transitionnel, et comment Richir a assimilé et réinterprété cette étude de Winnicott. Suivant notre exposé, l’objet transitionnel va ainsi dévoiler sa complexité avec une fonction à la fois facilitatrice et dérangeante dans le processus « d’hominisation ». (shrink)

The gig economy is a phenomenon that is rapidly expanding, redefining the nature of work and contributing to a significant change in how contemporary economies are organised. Its expansion is not unproblematic. This article provides a clear and systematic analysis of the main ethical challenges caused by the gig economy. Following a brief overview of the gig economy, its scope and scale, we map the key ethical problems that it gives rise to, as they are discussed in the relevant literature. (...) We map them onto three categories: the new organisation of work (what is done), the new nature of work (how it is done), and the new status of workers (who does it). We then evaluate a recent initiative from the EU that seeks to address the challenges of the gig economy. The 2019 report of the European High-Level Expert Group on the Impact of the Digital Transformation on EU Labour Markets is a positive step in the right direction. However, we argue that ethical concerns relating to algorithmic systems as mechanisms of control, and the discrimination, exclusion and disconnectedness faced by gig workers require further deliberation and policy response. A brief conclusion completes the analysis. The appendix presents the methodology underpinning our literature review. (shrink)

如果我们一定要将世界一分为二的话，那么其中的一部分必然是我，而另一部分则会是非我。艺术是对我的展示，科学是对非我的研究，而哲学则是将我与非我联系在一起。.

One recurring criticism of the best interests standard concerns its vagueness, and thus the inadequate guidance it offers to care providers. The lack of an agreed definition of ‘best interests’, together with the fact that several suggested considerations adopted in legislation or professional guidelines for doctors do not obviously apply across different groups of persons, result in decisions being made in murky waters. In response, bioethicists have attempted to specify the best interests standard, to reduce the indeterminacy surrounding medical decisions. (...) In this paper, we discuss the bioethicists’ response in relation to the state's possible role in clarifying the best interests standard. We identify and characterise two clarificatory strategies employed by bioethicists —elaborative and enumerative—and argue that the state should adopt the latter. Beyond the practical difficulties of the former strategy, a state adoption of it would inevitably be prejudicial in a pluralistic society. Given the gravity of best interests decisions, and the delicate task of respecting citizens with different understandings of best interests, only the enumerative strategy is viable. We argue that this does not commit the state to silence in providing guidance to and supporting healthcare providers, nor does it facilitate the abuse of the vulnerable. Finally, we address two methodological worries about adopting this approach at the state level. The adoption of the enumerative strategy is not defeatist in attitude, nor does it eventually collapse into (a form of) the elaborative strategy. (shrink)

What is it for something to be a disability? Elizabeth Barnes, focusing on physical disabilities, argues that disability is a social category. It depends on the rules undergirding the judgements of the disability rights movement. Barnes’ account may strike many as implausible. I articulate the unease, in the form of three worries about Barnes’ account. It does not fully explain why the disability rights movement is constituted in such a way that it only picks out paradigmatic disability traits, nor why (...) only the traits identified by the movement as constituting experiences of social and political constraint count as disability. It also leaves out the contribution of people other than disability activists, to the definition of disability. I develop Barnes’ account. On my account, a person is disabled if she is in some state which is constitutive of some constraint on her legitimate interests. This state must be the subject of legitimate medical interest and be picked out by the disability rights movement as among the traits for which they are seeking to promote progress and change. My account addresses the worries about Barnes’ account. It is also able to include all disabilities, rather than only physical ones. (shrink)

One of the central claims of the neurodiversity movement is that society should accommodate the needs of autistics, rather than try to treat autism. People have variously tried to reject this accommodation thesis as applicable to all autistics. One instance is Pier Jaarsma and Stellan Welin, who argue that the thesis should apply to some but not all autistics. They do so via separating autistics into high- and low-functioning, on the basis of IQ and social effectiveness or functionings. I reject (...) their grounds for separating autistics. IQ is an irrelevant basis for separating autistics. Charitably rendering it as referring to more general capacities still leaves us mistaken about the roles they play in supporting the accommodation thesis. The appeal to social effectiveness or functionings relies on standards that are inapplicable to autistics, and which risks being deaf to the point of their claims. I then consider if their remaining argument concerning autistic culture may succeed independently of the line they draw. I argue that construing autistics' claims as beginning from culture mistakes their status, and may even detract from their aims. Via my discussion of Jaarsma and Welin, I hope to point to why the more general strategy of separating autistics, in response to the accommodation thesis, does not fully succeed. Finally, I sketch some directions for future discussions, arguing that we should instead shift our attention to consider another set of questions concerning the costs and extent of change required to accommodate all autistics. (shrink)

Abu Nasr Muhammad Alfarabi, the medieval Muslim philosopher and the founder of Islamic Neoplatonism, is best known for his political treatise, Mabadi ara ahl al-madina al- fadhila (Principles of the Opinions of the Inhabitants of the Virtuous City), in which he proposes a theory of utopian virtuous city. Prominent scholars argue for the Platonic nature of Alfarabi’s political philosophy and relate the political treatise to Plato’s Republic. One of the most striking similarities between Alfarabi’s Mabadi ara ahl al-madina al- fadhila (...) and Plato’s Republic is that in both works the theory of virtuous city is accompanied by a theory of soul. It is true that Alfarabi’s theory of soul differ considerably from that of Plato’s Republic. However, we propose that notwithstanding the differences, the two theories of soul do play an identically important role in the respective theory of virtuous city. The present article explores the relationship between the soul and the city in Plato’s Republic and Alfarabi’s Mabadi ara ahl al-madina al- fadhila, and intends to show that in both works the coexistence of the theory of soul and the city is neither coincidental nor a casual concurrence of two themes. Rather, the concept of soul serves as a foundation on which Plato and Alfarabi erect their respective theory of perfect association. Thus, Alfarabi’s treatise resembles Plato’s Republic not only in the coexistence of the theory of soul and the city, but also in the important role of the concept of soul in the theory of virtuous city. (shrink)

I attempt to adjudicate the disagreement between those who seek to reconceptualize disability as mere difference and their opponents. I do so by reviewing a central conviction motivating the resistance, concerning the relationship between disability and well-being. I argue that the conviction depends on further considerations about the costs and extent of change involved in accommodating individuals with a particular disability trait. I conclude by considering three pay-offs of this clarification.

I review José Medina's The Epistemology of Protest: Silencing, Epistemic Activism, and the Communicative Life of Resistance, and raise some questions about the felicity, legitimacy and civility of protest.

Effective altruism is purportedly ecumenical towards different moral views, charitable causes, and evidentiary methods. I argue that effective altruists’ criticisms of purportedly less effective charities are inconsistent with their commitment to ecumenicity. Individuals may justifiably support charities other than those recommended by effective altruism. If effective altruists take their commitment to ecumenicity seriously, they will have to revise their criticisms of many of these charities.

John Rawls’s use of the “fully cooperating assumption” has been criticized for hindering attempts to address the needs of disabled individuals, or non-cooperators. In response, philosophers sympathetic to Rawls’s project have extended his theory. I assess one such extension by Cynthia Stark, that proposes dropping Rawls’s assumption in the constitutional stage (of his four-stage sequence), and address the needs of non-cooperators via the social minimum. I defend Stark’s proposal against criticisms by Sophia Wong, Christie Hartley, and Elizabeth Edenberg and Marilyn (...) Friedman. Nevertheless, I argue that Stark’s proposal is crucially incomplete. Her formulation of the social minimum lacks accompanying criteria with which the adequacy of the provisions for non-cooperators may be assessed. Despite initial appearances, Stark’s proposal does not fully address the needs of non-cooperators. I conclude by considering two payoffs of identifying this lack of criteria. (shrink)

According to a prominent argument, citizens in unjust societies have a duty to resist injustice. The moral and political principles that ground the duty to obey the law in just or nearly just conditions, also ground the duty to resist in unjust conditions. This argument is often applied to a variety of unjust conditions. In this essay, I critically examine this argument, focusing on conditions involving institutionally entrenched and socially normalised injustice. In such conditions, the issue of citizens’ duties to (...) resist is complicated. I conclude by considering how my discussions may clarify a contemporary problem about engaging in resistance to aid potential migrants who have been turned away by states in accordance with widely accepted rules. (shrink)

Social movements often impose nontrivial costs on others against their wills. Civil disobedience is no exception. How can social movements in general, and civil disobedience in particular, be justifiable despite this apparent wrong-making feature? We examine an intuitively plausible account—it is fair that everyone should bear the burdens of tackling injustice. We extend this fairness-based argument for civil disobedience to defend some acts of uncivil disobedience. Focusing on uncivil environmental activism—such as ecotage (sabotage with the aim of protecting the environment)—we (...) argue that some acts of uncivil disobedience can be morally superior to their civil counterparts, when and because such acts target people who are responsible for environmental threats. Indeed, insofar as some acts of uncivil disobedience can more accurately target responsible people, they can better satisfy the demands of fairness compared to their civil counterparts. In some circumstances, our argument may require activists to engage in uncivil disobedienceeven whencivil disobedience is available. (shrink)

Poster Presentation accepted for the July 2014 conference in Bournemouth, England. -/- Abstract: Current service-quality models in the Hong Kong fast-food restaurant (HK FFR) industry are primarily designed on the basis of fast service and standardised fast-food service process that are expected to enhance customer retention. This study explores the feasibility of a new service-quality (SQ) model that could offer enhanced customer satisfaction and retention in the competitive Hong Kong FFR context. A qualitative, phenomenological-interview approach incorporating the critical incident technique (...) (CIT) was used. A purposeful sample of 30 HK taxi drivers was selected due to their frequency of eating at FFRs. The taxi drivers’ FFR experiences assisted in understanding the phenomenological nature of the HK FFR context. An Employee-Centric SKIP-based (Service, Knowledge, Information, Process) SQ model emerged from the data and is presented, where SKIP SQ drives trust, perceived value and satisfaction, and then retention in turn. In contrast to traditional models that simply focus on fast service and standardised fast-food service process, this study found that current FFR SQ models are ineffective in enhancing HK FFR customers’ repurchase intentions. The findings suggest that a SKIP-based SQ model incorporating a focal point of customisation and innovativeness could improve competitive advantage in the HK FFR context. -/- . (shrink)

Reinterpretation of our data concerning sleep onset, motivated by the desire to pay close attention to “intra-individual regularities,” suggests that the experience of control might be a key factor in determining the subjective sense that sleep has begun. This loss of control seems akin to what Frith and others have described as “passivity experiences,” which also occur in schizophrenia. Although clearly sleep onset is not a schizophrenic episode, this similarity might help to explain other features of sleep onset. We further (...) speculate that we could build upon the discovery of various “intra-individual regularities” to construct a model of sleep onset and other forms of sleep mentation. (shrink)

The family is a social group. Its characteristics are among other things; common residence, co-operation and reproduction. The family has always been considered to be the foundation or nucleus of the society; the most basic unit of its organization. The structure of the family varies according to each society. In pre-colonial era, the family as a social group among the Yorùbá, was a large unit, and extended in nature. They were bound together by the realization of having a common ancestor; (...) alájọbí. All the members of the family see one another as blood relations, as such incest was (and still is) a taboo. Apart from this, sexual relationship among the Yorùbá is heterosexual and permissible only in marriage; between husband and his wife/wives. Though extra-marital relationships are practiced, it is frowned at for men, but intolerable for women. Homosexuality is also a taboo; punishable by public disgrace, with culprits liable to excommunication from the society, especially if unrepentant. It cannot be totally ruled out that these anomalous relationships were not secretly engaged in by few non-conformists among the Yorùbá, before coming into contact with the West, the fact remains that the magnitude by which they are practiced in present times is alarming; threatening the harmony and cultural heritage of the Yorùbá. This fear is expressed in the literary genres of the Yorùbá, especially the film, which is the contemporary popular theatre of the Yorùbá of Nigeria and other tribes in Africa. This study examined sexual relationship among members of the family, in randomly selected Yorùbá films that have family-living as their major or minor themes; to know how affected is the stability of family (sexual) relationship among the Yorùbá. This is in the light of evolving modernity; with its individualistic life-style of people globally, as against the inherited communal social organization of the Yorùbá; built around the virtuous ọmọlúwàbí principle. The plausible reasons for the anomalous behaviors are also examined. Our findings are that prevailing strict traditional conditions, living in private homes as nuclear family, not being properly oriented in Yorùbá cultural values, increased exposition to Western lifestyles and its more relaxed societal expectations, and non-realization of the possibility of anomalous sexual behaviors as mental and biological issues that can be medically treated; are some of the reasons why such behaviors manifest, and are becoming prevalent. We have suggested communal encouragement with empathy, to seek medical assistance for and by the ‘diseased’ person. One finding here is that prevailing traditional conditions, ignorance, poor orientation and westernization present the anomaly mildly and make people not to see anomalous sex behavious as a mental disorder which requires medical attention. (shrink)

Objective: This study aimed to investigate and compare the effects of tubular gastroesophageal anastomosis and traditional gastroesophageal supra-arch anastomosis on the postoperative lung function of patients with esophageal carcinoma. -/- Methods: A total of 90 patients with middle-lower segmental esophageal cancer admitted in our hospital from August 2014 to August 2016 were recruited to our study. They were randomly divided into two groups. The observation group underwent tubular gastroesophageal anastomosis, whereas the control group underwent traditional gastroesophageal supra-arch anastomosis. Changes in (...) the postoperative pulmonary function were compared between the two groups. -/- Results: The numbers of CD4 cells (27.45 ± 5.48), CD8 cells (35.97 ± 7.16), and natural killer cells (20.79 ± 2.49), as well as the CH4/CD8 ratio (0.69 ± 0.18), of the patients in the observation group were significantly higher than the (38.45 ± 5.98), (20.45 ± 6.41), (39.44 ± 3.49), and (1.31 ± 0.48), respectively, of the patients in the control group. The differences between the two groups were statistically significant (P<0.05). By contrast, the preoperative forced expiratory volume in 1 s (FEV1), forced vital capacity (FVC), and maximum voluntary ventilation (MVV) did not significantly differ between the two groups (P>0.05). The FEV1 (1.76 ± 0.41 L), FVC (2.33 ± 0.32 L), and MVV (33.7 ± 5.2 L/min) of the observation group were significantly higher than those of the control group (P<0.05). Meanwhile, the complication rate of the observation group was 42.2%, which was significantly lower than that of the control group (75.6%) (P<0.05). -/- Conclusion: Tubular gastroesophageal anastomosis can benefit patients with esophageal cancer by significantly reducing the adverse effects on their postoperative pulmonary function and control the occurrence of postoperative complications. (shrink)

A review of Elizabeth Barnes' The Minority Body.

Introduction: During the COVID-19 pandemic, adolescents have increasingly suffered from online problem behaviors and mental disorders. But little research has paid attention to the protective factors among adolescents. Therefore, the present study attempted to investigate the role of positive youth development (PYD) attributes in adolescents’ depression, internet gaming disorder (IGD) and cyberbullying/victimization (CBV). -/- Methods: A total of 995 Chinese adolescents (Mage = 15.97 years, SD = 0.77, 325 boys) from two public high schools in Hubei province were recruited to (...) participate in the three-wave longitudinal study over the span of 1 year during the pandemic (Time 1: November, 2020; Time 2: May, 2021; Time 3: November, 2021). -/- Results: T1 PYD attributes negatively predicted T2 depression and T3 online problematic behaviors. T2 depression positively predicted IGD at T3. T3 IGD significantly predicted greater involvement in T3 CBV, and vice versa. Moreover, depression and one online problem behavior mediated the relationships between PYD attributes and the other online problem behavior, separately and sequentially. (shrink)

School from home in the middle of the new normal because of the pandemic makes some students worried and anxious about the condition. Not many of them realize that selfadjustment plays an important role in determining the attitudes and behaviors they take. This study aims to look at the application of individual counseling in improving student selfadjustment.Quantitative research design is done by testing a sample of 8 respondents. The results showed that the proposed hypothesis in which individual counseling had a (...) significant influence on students self-adjustment. This research becomes an important basis that individual counseling is proven to improve student self-adjustment. (shrink)

Trong bài cuối cùng của cuốn sách Meandering Sobriety, có tiêu đề “Starving nature for gluttonous nature-loving humans” (“Bỏ đói thiên nhiên cho con người háu ăn yêu thiên nhiên”), tác giả liệt kê 3 trường hợp thương vong của cua tuyết, cá kình và cỏ biển. Những cái chết này đều đại diện cho tổn thất môi trường sống cũng như sự mất mát về đa dạng sinh học.

Stereotypes within any society have consequences that are sometimes harmful and also affect targeted group of persons or ethnic group in a common way. One of the cultural stereotypes about Efik women is that they hardly believe in ‘…till death do us apart’ promised during monogamous marriage rite, that is, they walk out of marriage when conditions are unbearable. The misinterpretations of some exhortations given to the couples at Efik traditional marriage rite seem to support this claim. For example: ‘Eyen (...) mi nyamkkenyam, nnọ ke ndọ; ebot ebot edi unyam. Mm’ ifonke mendiyak, abang okubomo ikim okuwaha utong’. This exhortation is translated as: ‘I have not sold my child but given her to you in marriage; only goat is for sale. If she is no longer good for you bring her back. Let nothing malevolent happen to her.’ This implies that the life of one’s daughter is priced over marriage. One of the aims of this article is to investigate the context of this statement and how it has shaped people’s perception of marriage among the Efiks in Nigeria. In addition, this paper seeks to deconstruct some of the stereotypical views on Efik traditional marriage with regard to the female gender. Theories of Correspondent Inferences and Attribution in Social Psychology are used in understanding how women in Efik culture respond to marriage. Data from quantitative analysis of questionnaires and oral interviews threw more light on how cultural changes influence marriage institution among the Efiks. The findings of the research show that intermarriage, education, peer group influence, Western religious cultures, socio-economic conditions, etc., have necessitated the reconsideration of stereotypical views on marriage in Efik culture. (shrink)

Trong công việc nghiên cứu, chỉ có một số nhỏ để lại những cảm xúc dài lâu và ngẫm ngợi sâu xa. Tháng tư này, đối với chúng tôi là bài về con cheo cheo lưng bạc, đặc hữu của thiên nhiên Việt Nam.

Zájem současné sociologie a dalších společenských věd o výzkumy spokojenosti a štěstí zatemňuje skutečnost, že původně právě sociologie chtěla „štěstí" poskytovat a nahrazovat tak náboženské přístupy ke světu. Tento implicitně nábo- ženský charakter je patrný i v rané české sociologii v dílech prvních propagátorů sociologie, jako byl především Emanuel Makovička, a později u některých následovníků a epigonů T. G. Masaryka, v meziválečném období zejména u Ladislava Kunteho, R. I. Malého, Alexandra Sommera-Batěka, Jindřicha Fleischnera a Jana Duška. Z hlediska vývoje české (...) sociologie šlo o zcela okrajové postavy, ačkoli mnohé z nich vynikly v jiných oblastech, jako celek jsou nicméně vyjádřením jednoho z aspektů dobových teoretických úvah o společnosti, jejím uspořádání a vývoji, na který by nemělo být zapomínáno. Zatímco T. G. Masaryka a pozdější akademické sociology „omezoval" vědecký charakter jejich práce, a i pokud směřovali k sociálnímu reformismu, oddělovali jej od teoretické sociologie, „sociologie vedoucí ke štěstí" nalezla plné uplatnění ve vizích a ambiciózních projek- tech těchto amatérských takésociologů - třebaže skončily faktickými nezdary nebo ani nedošly praktického naplnění, ostatně stejně jako v případě jejich pravzoru, Comtova pozitivistického apoštolátu. (shrink)

Nghiên cứu được thực hiện nhằm kiểm định vai trò của Việc sử dụng thông tin kế toán quản trị (KTQT) tương tác và Sự tham gia của KTQT trong quá trình ra quyết định chiến lược trong mối quan hệ giữa Chiến lược khác biệt và Kết quả đổi mới. Kết quả nghiên cứu cho thấy, Chiến lược khác biệt có ảnh hưởng trực tiếp cùng chiều đến Việc sử dụng thông tin KTQT tương tác và Sự tham gia (...) của KTQT trong quá trình ra quyết định chiến lược, từ đó nâng cao kết quả đổi mới sản phẩm của các doanh nghiệp Việt Nam. Đặc biệt, kết quả nghiên cứu đã cho thấy rằng, Việc sử dụng thông tin KTQT tương tác và Sự tham gia của KTQT trong quá trình ra quyết định có vai trò trung gian trong mối quan hệ giữa Chiến lược khác biệt và Kết quả đổi mới sản phẩm. Qua đó, nghiên cứu mang lại một số hàm ý quản lý cho các doanh nghiệp Việt Nam. (shrink)

Chứng nhận trung hòa carbon thường được các chính phủ trao cho các doanh nghiệp và tổ chức đã đạt được trạng thái trung hòa carbon một cách đáng tin cậy. Vì thế, những doanh nghiệp và tổ chức đạt được chứng nhận được ghi nhận là có tham gia vào nỗ lực chung để giảm bớt tác động tiêu cực của con người đối với môi trường. Một số doanh nghiệp đã cố gắng có được chứng nhận này và (...) sử dụng nó như một phương tiện truyền thông để “tẩy xanh” và quảng bá cho sản phẩm. (shrink)

Second Scholasticism greatly developed the medieval theory of continuous quantity as the Aristotelian notion for thematizing spatial extension, paving the way for the idea of space as extension in early modern natural philosophy. The article analyzes the section related to the category of continuous quantity in the Coimbra commentary on the Dialectics (1606), showing that it is indebted to the novel theory of Francisco Suárez on quantity as bestowing extension to a body in a particular sense, something which had been (...) overlooked by previous research. The scholarly debate on quantity was brought to China, and here the Chinese translation is examined of the section on quantity in the fourth volume of the Mingli Tan, published in China in 1636-­1639. (shrink)

Artikel ini memaparkan serta menganjurkan peralihan dari realisme saintifik yang memiliki karakter ontologi berorientasi objek ke realisme struktural ontik yang memiliki karakter ontologi berorientasi struktur. Argumen dari kedua pandangan tersebut akan ditunjukan kelemahannya dari pandangan yang pertama dan kemudian bagaimana realisme struktural ontik dapat menghindari kelemahan tersbut. Realisme saintifik memiliki kelemahan problem referensial yang diimplikasikan oleh tesis pesimisme induksi meta dan problem penentuan teori serta metafisik yang diimplikasikan oleh ketaktertentuan teori oleh evidens dan juga ketaktertentuan metafisik dalam menentukan status metafisik (...) objek dalam domain kuantum. (shrink)

Recenze: Vojtěch Hladký - Radim Kočandrle - Zděněk Kratochvíl, Evoluce před Darwinem. Červený Kostelec: Pavel Mervart 2012, 248 s.