A scarcity mindset is considered to impact consumer behaviors. Our research aimed to examine the moderating effect of the scarcity mindset on the relationship between mental accounting and hedonic (vs. utilitarian) consumption. We conducted an online experimental design (mental accounting: windfall gains vs. hard-earning gains; consumption: hedonic products vs. utilitarian products) and verified our hypotheses in two distinct samples: a student sample and an adult sample. Our results showed that consumers who received windfall gains tended to use it for hedonic (...) consumption rather than utilitarian consumption. Intriguingly, such an effect was insignificant under a high level of a scarcity mindset but significant under a low level of the scarcity mindset. Moreover, consumers who received hard-earning gains tended to spend the money on utilitarian (vs. hedonic) consumption. However, we did not detect the impact of the scarcity mindset on such effects. Our research suggested an asymmetric effect of the scarcity mindset on hedonic (vs. utilitarian) consumption under two different mental accounts. It highlights the important role of the scarcity mindset in consumer behaviors, which leaves avenues for future research to understand marketing promotion strategies for distinct products. (shrink)

COVID-19 often manifests with different outcomes in different patients, highlighting the complexity of the host-pathogen interactions involved in manifestations of the disease at the molecular and cellular levels. In this paper, we propose a set of postulates and a framework for systematically understanding complex molecular host-pathogen interaction networks. Specifically, we first propose four host-pathogen interaction (HPI) postulates as the basis for understanding molecular and cellular host-pathogen interactions and their relations to disease outcomes. These four postulates cover the evolutionary dispositions involved (...) in HPIs, the dynamic nature of HPI outcomes, roles that HPI components may occupy leading to such outcomes, and HPI checkpoints that are critical for specific disease outcomes. Based on these postulates, an HPI Postulate and Ontology (HPIPO) framework is proposed to apply interoperable ontologies to systematically model and represent various granular details and knowledge within the scope of the HPI postulates, in a way that will support AI-ready data standardization, sharing, integration, and analysis. As a demonstration, the HPI postulates and the HPIPO framework were applied to study COVID-19 with the Coronavirus Infectious Disease Ontology (CIDO), leading to a novel approach to rational design of drug/vaccine cocktails aimed at interrupting processes occurring at critical host-coronavirus interaction checkpoints. Furthermore, the host-coronavirus protein-protein interactions (PPIs) relevant to COVID-19 were predicted and evaluated based on prior knowledge of curated PPIs and domain-domain interactions, and how such studies can be further explored with the HPI postulates and the HPIPO framework is discussed. (shrink)

Xinxue （The philosophy of mind） founded by ancient Chinese philosopher Wang Yangming of the Ming Dynasty for over 700 years. Its ideas have deeply influenced East Asian countries such as China, Japan, and Korea in the field of social philosophy, and even indirectly promoted Japan's Meiji Restoration movement. At the same time, scholars from all over the world have conducted numerous studies and explorations on it, but overall, there is a lack of systematic exploration and research on it. This (...) article starts with the concept of a system, combines the content of Xinxue and integrates it into a complete, logical, and comprehensive system of Xinxue. (shrink)

The Seed Thoughts proposed by YU Youngmo and HAM Sukhun may each be summed up by propositions expressed in “People are a May-fly seed” and “Seeds embody the eternal meaning”. They used “seed” to refer to humans or people on the one hand and placed the notion of seed in the holistic context of the Eastern Asian tradition on the other. Then, I seek to connect the anthropological notion and the holistic notion via cheng(誠) or integration. 『The Doctrine of (...) the Mean』says that any ultimate integration(至誠) reflects the total nature of objects involved(盡性) by showing that self realization and all other realizations are one and not two(成己成物) and by arriving at the stage of holiness (聖). Then, I may be allowed to say that cheng is a mind or a power not only of humans but also of all other things. Important elements of cheng intentionality can be read out of the two thinker’s various conceptual aspects. YU’s interpretation of history to be internalistic, his view of Hangul(Korean written language) as a revealational medium, his hermeneutics of Christian God as the Vacuum cannot be understood on the dichotomous model of human-nature. HAM’s seed holism, his beliefs that humans’s minds are the heavenly mind and that all things under the heaven should come to be unified are best to be understood on the model of cheng intentionality of integration. (shrink)

The ‘seeds’ Thoughts proposed by YU Youngmo and HAM Sukhun may each be summed up by propositions expressed in “People are a May-fly seed” and “Seeds embody the eternal sense”. They used “seed” to refer to humans or people on the one hand and placed the notion of seed in the holistic context of the Eastern Asian tradition on the other. Then, I seek to connect the anthropological notion and the holistic notion via cheng(誠) or integration. Zhungyong-The Doctrine of (...) the Mean, one of 4 Confucian texts, says that the ultimate integration(至誠) is to reflect the total nature of objects involved (盡性) so that it will show that self realization and all other realizations are one and not two(成己成物) and it will ultimately reach the stage of holiness(聖). Important elements of cheng intentionality can be read out of the two thinker’s various conceptual aspects. YU’s interpretation of history to be internalistic, his view of Hangul(Korean written language) as a revelational medium, his hermeneutics of Christian God as the emptiness cannot be understood on the dichotomous model of human-nature. HAM’s seed holism, his beliefs that humans’s minds are the heavenly mind and that all things under the heaven should come to be unified are best to be understood on the model of cheng intentionality of integration. (shrink)

Early Chinese texts make us witnesses to debates about the power, or lack thereof, that humans had over the course of events, the outcomes of their actions, and their own lives. In the midst of these discourses on the limits of the efficacy of human agency, the notion of ming 命 took a central position. In this article, I present a common pattern of thinking about the relationship between the person and the world in early China. I call it (...) the reifying pattern because it consisted in thinking about ming as a hypostasized entity with object-like features. Although external and independent, ming was not endowed with human qualities such as the capacities for empathy, responsivity, and intersubjectivity. The reification of fate implied an understanding of ming as an external, amoral, and determining force that limited humans without accepting intercommunication with them, thereby causing feelings of alienation, powerlessness, and existential incompetence. I first show that the different meanings of ming hold a sense of prevailing external reality, and hence can be connected to the overarching meaning of fate. Then, I offer an account of the process of reification of fate in early China and its consequences, theoretical and practical, through cases study of received (Mengzi 孟子) and found (Tang Yu zhi dao 唐虞之道) texts. I end with some reflections on the implications of ming as a nonpersonal and nonsubjective type of actor for both early Chinese and twenty-first-century accounts of agency. (shrink)

How can we acquire understanding? Linda Zagzebski has long claimed that understanding is acquired through, or arises from, mastering a particular practical technê. In this paper, I explicate Zagzebski’s claim and argue that the claim is problematic. Based on a critical examination of Zagzebski’s claim, I propose, in conclusion and in brief, a new claim regarding the acquisition of understanding.

Phronesis, or practical wisdom, is a capacity the possession of which enables one to make good practical judgments and thus fulfill the distinctive function of human beings. Nir Eisikovits and Dan Feldman convincingly argue that this capacity may be undermined by statistical machine-learning-based AI. The critic questions: why should we worry that AI undermines phronesis? Why can’t we epistemically defer to AI, especially when it is superintelligent? Eisikovits and Feldman acknowledge such objection but do not consider it seriously. In this (...) paper, we argue that there is a way to reconcile Eisikovits and Feldman with their critic by adopting the principle of epistemic heed, according to which we should exercise our rational capacity as much as possible while heeding a superintelligence’s output whenever possible. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 606-622, May 2022.

The overflow debate concerns this following question: does conscious iconic memory have a higher capacity than attention does? In recent years, Ned Block has been invoking empirical works to support the positive answer to this question. The view is called the “rich view” or the “Overflow view”. One central thread of this discussion concerns the nature of iconic memory: for example how rich they are and whether they are conscious. The first section discusses a potential misunderstanding of “visible persistence” in (...) this literature. The second section discusses varieties of attention relevant to this debate. The final section discusses the most prominent alternative interpretation of the Sperling paradigm—the postdiction interpretation—and explains how it can be made compatible with a weaker version of the rich or overflow view. (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)

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)

Regulative virtue epistemology argues that intellectual virtues can adjust and guide one’s epistemic actions as well as improve on the quality of the epistemic actions. For regulative virtue epistemologists, intellectual virtues can be cultivated to a higher degree; when the quality of intellectual virtue is better, the resulting quality of epistemic action is better. The intellectual virtues that regulative epistemologists talk about are character virtues (such as intellectual courage and open-mindedness) rather than faculty virtues (such as sight and hearing), since (...) they don’t think that faculty virtues could be cultivated. This article refers to Xunzi’s philosophy, explaining how a regulative faculty-based virtue epistemology is possible. If this explanation works, on the one hand, a new branch of contemporary virtue epistemology is shown, and, on the other hand, a clear theoretical framework of Xunzi’s epistemology is constructed. (shrink)

Tennis champion Maria Sharapova has a habit of grunting when she plays on the court. Assume that she also has a habit of hitting the ball in a certain way in a certain situation. The habit of on-court grunting might be bad, but can the habit of hitting the ball in a certain way in a certain situation be classified as intelligent? The fundamental questions here are as follows: What is habit? What is the relation between habit and skill? Is (...) there such a thing as intelligent habit? In this paper I expound the nature of habit by developing and defending a Rylean conception of habit, according to which an acquired disposition is a habit if and only if the manifestation of the disposition is repeated, automatic, and uniform. One implication of this conception is that there is no such thing as intelligent habit. A practical application in athletic expertise is that sport coaches can help athletes go beyond repeated, automatic, and uniform dispositions in sport. (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)

Machery et al. presented data suggesting the existence of cross-cultural variation in judgments about the reference of proper names. In this paper, we examine a previously overlooked confound in the subsequent studies that attempt to replicate the results of Machery et al. using East Asian languages. Machery et al. and Sytsma et al. claim that they have successfully replicated the original finding with probes written in Chinese and Japanese, respectively. These studies, however, crucially rely on uses of articleless, ‘bare noun (...) phrases’ in Chinese and Japanese, which according to the linguistic literature are known to be multiply ambiguous. We argue that it becomes questionable whether the extant studies using East Asian languages revealed genuine cross-cultural variation when the probes are reevaluated based on a proper linguistic understanding of Chinese and Japanese bare noun phrases and English definite descriptions. We also present two experiments on native Japanese speakers that controlled the use of ambiguous bare noun phrases, the results of which suggest that the judgments of Japanese speakers concerning the reference of proper names may not diverge from those of English speakers. (shrink)

According to Dreyfusian anti-intellectualism, know-how or expertise cannot be explained in terms of know-that and its cognates but only in terms of intuition. Hubert Dreyfus and Stuart Dreyfus do not exclude know-that and its cognates in explaining skilled action. However, they think that know-that and its cognates (such as calculative deliberation and perspectival deliberation) only operate either below or above the level of expertise. In agreement with some critics of Dreyfus and Dreyfus, in this paper, I argue that know-that and (...) its cognates are constitutive of rather than external to know-how and expertise. However, unlike those critics, who argue for this point only from a phenomenological point of view, my argument adopts a (telic) normative point of view. (shrink)

Recent studies have demonstrated neural overlap between resting state activity and self-referential processing. This “rest-self” overlap occurs especially in anterior cortical midline structures like the perigenual anterior cingulate cortex (PACC). However, the exact neurotemporal and biochemical mechanisms remain to be identified. Therefore, we conducted a combined electroencephalography (EEG)-magnetic resonance spectroscopy (MRS) study. EEG focused on pre-stimulus (e.g., prior to stimulus presentation or perception) power changes to assess the degree to which those changes can predict subjects’ perception (and judgment) of subsequent (...) stimuli as high or low self-related. MRS measured resting state concentration of glutamate, focusing on PACC. High pre-stimulus (e.g., prior to stimulus presentation or perception) alpha power significantly correlated with both perception of stimuli judged to be highly self-related and with resting state glutamate concentrations in the PACC. In sum, our results show (i) pre-stimulus (e.g., prior to stimulus presentation or perception) alpha power and resting state glutamate concentration to mediate rest-self overlap that (ii) dispose or incline subjects to assign high degrees of self-relatedness to perceptual stimuli. (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)

In this paper, I propose a virtue-theoretic approach to semantics, according to which the study of linguistic competence in particular, and the study of meaning and language in general, should focus on a speaker's interpretative virtues, such as charity and interpretability, rather than the speaker's knowledge of rules. The first part of the paper proffers an argument for shifting to virtue semantics, and the second part outlines the nature of such virtue semantics.

The truth table method, natural deduction, and the truth tree method, the three validity proving methods standardly taught in an introductory logic course, are too clumsy for the battlefield of real-life. The “short truth table” test is handy at times, but it stumbles at many other times. In this paper, we set up a general method that can beat all the methods mentioned above in a contest of speed. Furthermore, the procedure can be step-by-step paraphrased in a natural language, so (...) that, unlike the other methods, a real-life logical problem can be analyzed and explained in a real-life language too. (shrink)

关于人类意识起源和本质问题的探讨由来已久，各领域如哲学、社会学、生物学和心理学等都有不同定义和解释，但是至今为止都没有得到广泛的认同，主要原因是由意识的复杂性导致了各领域都不能全面、合理和充分地认识其 起源和本质，成为千古奇案，所以有必要对其进行深入探讨。 本文根据各学科的知识分析、汇总和归纳，得出如下结论：意识的起源来自自然物质；意识的本质为物质信息；意识的能力是物质信息的复杂度和有序度的利用程度；意识具有先天性、物质性、系统性、复杂性、动态性、差异性 和自我性属性 .

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)

The aim of this paper is twofold: First, to generalize Quine's epistemology, to show that what Quine refutes for traditional epistemology is not only Cartesian foundationalism and Carnapian reductionism, but also any epistemological program if it takes atomic verificationist semantics or supernaturalism, which are rooted in the linguistic/factual distinction of individual sentences, as its underlying system. Thus, we will see that the range of naturalization in the Quinean sense is not as narrow as his critics think. Second, to normalize Quine's (...) epistemology, to explain in what sense Quinean naturalized epistemology is normative. The reason I maintain that critics miss the point of Quinean naturalized epistemology is that they do not appreciate the close connection between Quine's naturalistic approach and his holistic approach to epistemology. To show this I shall reconstruct Quine's argument for naturalizing epistemology within his systematic philosophy, and focus specifically on his holism and its applications, on which Quine relies both in arguing against traditional epistemology, and in supporting his theses of underdetermination of physical theory and indeterminacy of translation. This is the key to understanding the scope and the normativity of Quine's epistemology. In the conclusion I will point out what the genuine problems are for Quinean naturalized epistemology. (shrink)

古代中国明朝哲学家王阳明创立的心学已有七百多年，它继承了中国古代的哲学，比如孔孟之道和宋明理学等的内容，创立了心学。其理念在社会哲学领域深深地影响了中国、日本和朝鲜等东亚国家，甚至于间接地推动了日本的 明治维新运动，成为千年一圣。同时世界各地的学者对心学的研究和探讨也是层出不穷，但是总体而言，缺乏对心学理论体系性的探讨和研究。 本文从体系概念着手，结合心学的内容，经过梳理后整合成一个完整的、逻辑的和全面的心学体系。.

The Evaluative Judgment Theories of Emotion mainly suggest that emotions can be reduced to evaluative beliefs or judgments. Specifically, evaluative beliefs are necessary but not sufficient conditions for evaluative judgments. And reducing emotions to evaluative judgments requires the subject’s conceptualizing ability. However, the Evaluative Judgment Theories of Emotion has many problems, including that evaluative beliefs are neither sufficient nor necessary for emotions; the evaluative judgment theory of emotion presupposes the subject’s conceptual content, but conceptual content is not a necessary and (...) sufficient condition for emotions; the requirement of conceptualization ability for evaluative judgments is too high, which makes emotions overintellectualize; and the add-on strategy of emotions cannot save the evaluative judgment theory of emotions as well. (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)

Background— Although one of the main characteristics of psychopaths is a deficit in emotion, it is unknown whether they show a fundamental impairment in appropriately recognizing their own body sensations during an emotion-inducing task. Method— Skin conductance and heart rate were recorded in 138 males during a social stressor together with subjective reports of body sensations. Psychopathic traits were assessed using the Psychopathy Checklist – Revised (PCL-R) 2nd edition (Hare, 2003). Results— Nonpsychopathic controls who reported higher body sensations showed higher (...) heart rate reactivity, but this verbal-autonomic consistency was not found in psychopathic individuals. This mind-body disconnection is particularly associated with the interpersonal-affective factor of psychopathy. Conclusions— Findings are the first to document this body sensations– autonomic mismatch in psychopaths, and suggest that somatic aphasia the inaccurate identification and recognition of one‘s own somatic states may partly underlie the interpersonal-affective features of psychopaths. (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 ‘What Makes Killing Wrong?’ Sinnott-Armstrong and Miller make the bold claim that killing in itself is not wrong, what is wrong is totally-disabling. In ‘After-Birth Abortion: Why Should the Baby Live?’ Giubilini and Minerva argue for allowing infanticide. Both papers challenge the stigma commonly associated with killing, and emphasize that killing is not wrong at some margins of life. In this paper, we first generalize the above claims to the thesis that there is nothing morally wrong with killing per (...) se, so long as it is instant and unannounced. Then, from the perspective of social evolution, we explain why people refrain from killing others, the general guideline being that it is unadvisable to kill someone with whom you associate a Second Person Perspective (SPP). Finally, drawing from a seminal paper of Press and Dyson on the Iterated Prisoner’s Dilemma, we stress that an SPP without an SP (Second Person), or the other way around, can both lead to unwelcome results. (shrink)

Temporal Changes in Ovarian Gonadotropin-Releasing Hormone mRNA Levels by Gonadotropins in the Rat Sung Ho Lee, Eun-Seob Song, Sun Kyeong Yu, Changmee Kim, Dae Kee Lee, Wan Sung Choi l and Kyungjin Kim* Department of Molecular Biofogy and SRC for Cell Differentiation, Seoul National University, Seoul 150-742, Korea; IDepartment of Anatomy, College of Medicine, Gyeongsanf; National University, Chinju 660-280, Korea (Recei·. cd on December 29, 1993) The present study examines whether gonadotropins are involved in the regulation of ovarian GnRH gene (...) expression and how ovarian GnRH gene expression temporalJy correlates with alterations in hypothalamic GnRH, pituitary LH~ gene expression in respons to gonadotropins. Hypothalamic and ovarian GnRH mRNA and pituitary LH~ mRNA levels were determined by respective RNA-blot hybridizations, and ovarian GnRH and estradiol contents and serum LH levels were measured by respective radioimmunoassays. Three animal models such as 1) PMSG-treated, 2) PMSG and heG-treated immature rats and 3) proestrous stage of adult rats were used. Immature rats (25-days old) were administered with PMSG (10 iu) at 10:00 hand 48 h later with heG (10 iu) to induce ovulation. In the PMSG-injected model, hypothalamic GnRH mRNA levels were markedly augmented about 9-fold at 50 h, and pituitary LH mRNA 3-fold at 52 h after PMSG administration. Serum LH levels were increased to the preovulatory surge levels at 56 h, and ovarian GnRH mRNA levels were augmented 4-fold at 60 h after PMSG injection. Administration of heG also induced a marked enhancement in ovarian GnRH mRNA levels in comparison to the values shown in both intact and PMSGtreated rats at 52 hand 54 h, respectively. In the proestrous stage of normal adult rats, pituitary LH~ mRNA levels were peaked at 16:00 h. The preovulatory LH surge was evident at 4 h before increment in ovarian GnRH mRNA levels as shown in PMSG-treated rats. The present study clearly showed the sequential increase in hypothalamic GnRH mRNA, pituitary LH~ mRNA and ovarian GnRH mRNA levels, indicating that ovarian GnRH may play a possible role in the control of follicular maturation and the ovulation process. (shrink)

What is the nature and structure of phronesis or practical wisdom? According to the view widely held by philosophers and psychologists, a person S is wise if and only if S knows how to live well. Given this view of practical wisdom, the guiding question is this: What exactly is “knowing how to live well”? It seems that no one has a clear idea of how to answer this simple but fundamental question. This paper explores knowing how to live well (...) (or “life know-how”) by showing how its nature and structure can be understood through contemporary epistemology of knowledge-how. I will achieve this by doing the following. In Section I, I highlight the two as-yet unanswered “integration questions” about life know-how. In Section II, I explain why the epistemology of knowledge-how has good potential to address the integration questions. In Sections III and IV, I construct two positions—intellectualism and anti-intellectualism—for the epistemology of life know-how and show how they address the two integration questions. In Section V, I show how the epistemology of life know-how established in the previous sections can be used in the philosophy of wisdom and the psychology of wisdom. (shrink)

目前，世界上的哲学简单地可分两类，一是：唯物主义，二是：唯心主义，它们统治了哲学史几千年，相互争斗了几千年，但是都存在着，不分胜负，至少说明都有合理之处，当然也包括不合理之处。 如果把两者进行了升华，就是集合唯心主义和唯物主义各自的合理部分，摈弃了不合理部分，把它们合二为一，统一成一个系统的、合理的和广泛的哲学体系，那就是唯能主义。 .

Commemorative artefacts purportedly speak – they communicate messages to their audience, even if no words are uttered. Sometimes, such artefacts purportedly communicate demeaning or pejorative messages about some members of society. The characteristics of such speech are, however, under-examined. I present an account of the paradigmatic characteristics of the speech of commemorative artefacts (or, “commemorative artefactual speech”), as a distinct form of political speech. According to my account, commemorative artefactual speech paradigmatically involves the use of an artefact by an authorised (...) member of a group to declare the importance of remembering a subject, in virtue of some feature of the subject. Then, I outline a variety of ways that commemorative artefactual speech can go awry. Such speech can be unauthorised, involve unfair exclusion or incorrect identification, be aesthetically inadequate, invoke clandestine explanations, and be directed at inappropriate subjects. I conclude with a discussion of the implications of my account for resisting problematic commemorative artefactual speech. (shrink)

The deceptive clues in the impossible puzzle film confirm the viewer’s internal expectations and allow retrospective attributing. In the film, a transcendental object negates an internal expectation, causing a retrospective blockage. Retrospectivity does not stop there; the transcendental object reinterpreting deceptive clues in the associative area leads to repeated attribution. This article consists of three parts. First, it discusses impossible puzzle films in the context of complex narrative classification. The following section introduces the Jungian concept of synchronicity and illustrates how (...) it works. The article concludes with a case study of Long Day’s Journey into Night (2018), which contains more complicated puzzles and explains how mind-game narrative techniques create deceptive clues and induce deceptive retrospective attribution. (shrink)

In this paper, we introduce and defend the recurrent model for understanding bodily spatial phenomenology. While Longo, Azañón and Haggard (2010) propose a bottom-up model, Bermúdez (2017) emphasizes the top-down aspect of the information processing loop. We argue that both are only half of the story. Section 1 intro- duces what the issues are. Section 2 starts by explaining why the top- down, descending direction is necessary with the illustration from the ‘body-based tactile rescaling’ paradigm (de Vignemont, Ehrsson and Haggard, (...) 2005). It then argues that the bottom-up, ascending direction is also necessary, and substantiates this view with recent research on skin space and tactile field (Haggard et al., 2017). Section 3 discusses the model’s application to body ownership and bodily self-representation. Implications also extend to topics such as sense modality individuation (Macpherson, 2011), the constancy- based view of perception (Burge, 2010), and the perception/cognition divide (Firestone and Scholl, 2016). (shrink)

CONTENT 1. Misconceptions of Darwin's Theory of Evolution 2. Darwinism against Essentialism and the Concept of Species 3. Function and Biological Explanation 4. The Gene 목차 1. 다윈의 진화론에 대한 오해들 2. 본질주의에 대한 진화론의 반대와 종(Species)의 개념 3. 기능(function)과 생명과학적 설명 4. 유전자 맺음말.

This paper connects the hard problem of consciousness to the interpretation of quantum mechanics. It shows that constitutive Russellian pan(proto)psychism (CRP) is compatible with Everett’s relative-state (RS) interpretation. Despite targeting different problems, CRP and RS are related, for they both establish symmetry between micro- and macrosystems, and both call for a deflationary account of Subject. The paper starts from formal arguments that demonstrate the incompatibility of CRP with alternative interpretations of quantum mechanics, followed by showing that RS entails Russellian pan(proto)psychism. (...) Therefore, CRP and RS are mutually supportive. It then provides a unified ontological picture by combining CRP and RS. The challenge faced by CRP, the combination problem, can be resolved by adopting a RS version of quantum mechanics. Technically, this is achieved by a co-consciousness relation capable of explaining the difference between first-person and third-person perspectives. The hierarchical structure of the relation removes any concern on the structural mismatch between the physical and the phenomenal. (shrink)

It has a long history for the exploration of the origin and essence of human consciousness with different definitions and explanations in various fields such as philosophy, medicine, sociology, biology, and psychology. However, all of them had not been recognized so far. The main reason is that the complexity of consciousness leads to the inability of various fields to understand its essence fully, reasonably, and comprehensively, and there are still significant differences for it, and which have become an eternal mystery. (...) So, it is necessary to delve deeper into it. Here we show that this article concludes that the origin of consciousness comes from natural matter, the essence of consciousness is material information, the ability of consciousness is the degree to which the complexity and orderliness of material information are utilized, and consciousness has the attributes of congenital, materiality, systematicness, complexity, dynamics, difference, and selfness according to the analysis, summary and induction of knowledge from various disciplines. (shrink)

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)

Purpose: Although psychopathy is characterized by amoral behavior, literature on the association between psychopathy and moral judgment pattern is mixed. Recent evidence suggests that this may be due to the moderation effect of anxiety (Koenigs, Kruepke, Zeier, & Newman, 2011). The current study aims to examine the psychopathy-utilitarian judgment association in college students. Method: In this study, a group of 302 college students completed a moral judgment test involving hypothetical dilemmas. Their psychopathic traits were assessed by the Psychopathic Personality Inventory (...) – Short Form (PPI-SF) (Lilienfeld & Andrews, 1996). Results: Individuals with higher psychopathic traits were more likely to make utilitarian responses to moral dilemmas. Furthermore, the association between utilitarian responses and psychopathy was more salient for the behavioral factor of psychopathy (PPI-II), and this association was mediated by self-reported aggression. However, the moderating effect of anxiety was not found. Conclusions: These results build upon work on utilitarian moral judgment in psychopathic individuals in a non-incarcerated, non-institutionalized sample, and have important implications for the behavioral correc- tion system. (shrink)

죽고 다시 태어나는 반복의 과정을 논하는 불교의 윤회설은 끊임없이 변화하는 생명현상의 본래 모습을 그대로 보여준다. 어느 생명체도 변하지 않고 영구한 것은 없다. 오래된 개체의 삶이 끝나고 새로운 삶이 시작되는 반복의 자연현상이 윤회이다. 본고는 윤회를 생명과학적으로 해석하며 삼라만상에서 일어나는 윤회란 개체들뿐만 아니라 세포와 분자선상에서도 일어나는 자연스런 생명현상임을 밝히겠다.

It remains controversial whether touch is a truly spatial sense or not. Many philosophers suggest that, if touch is indeed spatial, it is only through its alliances with exploratory movement, and with proprioception. Here we develop the notion that a minimal yet important form of spatial perception may occur in purely passive touch. We do this by showing that the array of tactile receptive fields in the skin, and appropriately relayed to the cortex, may contain the same basic informational building (...) blocks that a creature navigating around its environment uses to build up a perception of space. We illustrate this point with preliminary evidence that perception of spatiotemporal patterns on the human skin shows some of the same features as spatial navigation in animals. We argue (a) that the receptor array defines a ‘tactile field’, (b) that this field exists in a minimal form in ‘skin space’, logically prior to any transformation into bodily or external spatial coordinates, and (c) that this field supports tactile perception without integration of concurrent proprioceptive or motor information. The basic cognitive elements of space perception may begin at lower levels of neural and perceptual organisation than previously thought. (shrink)