The two volumes of _Maus_ composed by Art Spiegelman were the first graphic novels to be awarded the Pulitzer Prize. These volumes introduced a new genre of graphic novel in the form of comics. The present study examines the hierarchical content and subtexts of Maus and the unique presentation methods of comics. The researcher employed the concepts of “Threefold mimesis” proposed by the French philosopher Paul Ricoeur, to see how Maus interpretate the Jewish history of suffering in Holocaust and the (...) postmemory. Spiegelman is the icon of the graphic novel world, however, so far research on his work still seems to be rare in Taiwan. This study starts from Ricoeur’s Hermeneutics, hope to elucidate how the new model of contemporary autobiographical comic was created. (shrink)

Tato studie je recenzní statí ke knize Andrew MCGETTIGAN, The Great University Gamble: Money, Markets and the Future of Higher Education. London: Pluto Press, 2013. Klíčovým motivem studie je využití McGettiganovy analýzy technických aspektů reformy univerzitního systému započaté v Anglii na konci první dekády jednadvacátého století pro výklad vzestupu specifického režimu vzdělávání vyjádřeného v jazyce a logice „trhu a peněz". Vzestup tohoto režimu je interpretován s ohledem na procesy odpojování univerzitního prostředí od dosavadního vzdělávacího rámce spojeného s veřejnými zájmy. Studium (...) způsobů, jakými procházejí peníze zaváděným systémem vzdělávání, odkrývá novou podobu konfrontace klasických ideálů univerzitní výchovy s realitou masového vzdělávání. (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 .

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。.

Cancer care has transitioned from clinical-based to home-based care to support longterm care in a more familiar and comfortable environment. This care transition has put family caregivers (FCGs) in a strategic position as care providers. Cancer care at home involves psychological and emotional treatment at some point, making FCGs deal with the stress of cancer patients frequently. Due to their limited care competencies, they need supportive care from healthcare professionals in cancer stress management. This study aims to examine how types (...) of demanded healthcare information affect the FCG’s role in reducing the stress of female cancer patients. The mindsponge theory was used in conceptual development and interpretation. Bayesian Mindsponge Framework (BMF) analytics were used for statistical analysis on a dataset of 48 spouses (husbands) and 12 other family members in five congested communities of Surabaya, Indonesia. Results showed that among the six types of healthcare information, FCGs with higher demand for cancer-specific information were more likely to need support in reducing the stress of female cancer patients. Meanwhile, FCGs with a higher demand for information about support services were less likely to need support to reduce cancer patients’ stress. Other types of healthcare information have ambiguous effects on the need for support in reducing cancer-induced stress. This study reveals that the demanded cancer-specific information, e.g., cancer prognosis or likely outcome, must be prioritized to assist FCG’s role in managing cancer stress. (shrink)

Adaptation and stress are two main concepts useful for better understanding the phases of illness and health-related human behavior. The two faces of adaptation, adaptation as a process and adaptation as a product, have raised the question of how long the adaptation process will take in cancer trajectories. The care setting transition from clinical-based into home-based cancer care has stressed the role of family caregivers (FCG) in cancer management. This study examines how types of demanded healthcare information affect the FCG’s (...) role in catalyzing the adaptation of female cancer patients. The mindsponge theory was used in conceptual development and results interpretation. Bayesian Mindsponge Framework (BMF) analytics was used for statistical analysis on a dataset of 48 spouses (husbands) and 12 other family members in five congested communities of Surabaya, Indonesia. Results showed that among the six types of demanded healthcare information, FCGs with a higher tendency to demand cancer-specific information are more likely to need support in catalyzing the adaptation of female cancer patients. Meanwhile, FCGs with a higher demand for information on alternative therapies are less likely to need support in catalyzing cancer adaptation. Other types of healthcare information have ambiguous effects on the need for support in cancer adaptation assistance. This study reveals that the demanded cancer-specific information, e.g., cancer’s prognosis or likely outcome, must be prioritized to assist FCG’s role in catalyzing adaptation among female cancer patients. Cancer prognosis and outcomes reflect the future of cancer care results. (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)

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

Recently, there is a renewed debate concerning the role of perspective in vision. Morales et al. (2020) present evidence that, in the case of viewing a rotated coin, the visual system is sensitive to what has often been called “perspectival shapes.” It has generated vigorous discussions, including an online symposium by Morales and Cohen, an exchange between Linton (2021) and Morales et al. (2021), and most recently, a fierce critique by Burge and Burge (2022), in which they launch various conceptual (...) and empirical objections. Although Morales and Firestone (2022) have responded to them recently, and we are in agreement with Morales and Firestone in general, there are further problems in Burge and Burge (2022) that are worth highlighting. The main point of this comment is that what the Burge–Burge team call “viewpoint-dependent relational properties” are simply instances of what the Morales–Firestone team call “perspectival shapes”; the confusion arises from Burge and Burge’s misconstrual of Morales et al.’s claims. This shows that conceptually, the two teams are in large agreement, as Morales and Firestone (2022) also point out, and the focus should be put on the empirical disagreements, which has been covered by Morales and Firestone (2022). Relatedly, we argue that Burge and Burge (2022) misinterpret Morales et al. (2020) as supporting a new entity in perception science, and that this misinterpretation is a primary source of their apparent disagreement. This is worth pointing out because such misunderstanding generates many unnecessary quarrels that hinder progress. (shrink)

The question of Who am I?” is the end of philosophy. The famous ancient Greek philosopher Socrates raised three ultimate questions in philosophy when he looked up at the starry sky: “Who am I?” “Where do I come from?” “Where am I going？”. For thousands of years, humans have explored and answered questions about them, including various disciplines such as philosophy, psychology, biology, and neurology etc., but none of them have been recognized. This article starts with the cosmology and worldview (...) of “Who am I?” and elaborates on the origin of “Who am I?” and the concept of “center”. (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 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)

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)

Fear of cancer is mostly related to cancer recurrence, metastasis, additional cancer, and diagnostic tests. Its legacy as a lethal disease has raised fear of approaching death. Currently, cancer’s total suffering and the worsening phenomena have raised fear, especially among female patients. Family caregivers (FCGs) who are responsible for the day-to-day cancer care at home need to help the patients deal with this fear frequently. Due to the limited care competencies, they need supportive care from healthcare professionals in cancer fear (...) management. This study aims to assess how types of demanded healthcare information affect the FCG’s role in reducing the fear of female cancer patients. The mindsponge theory was used in conceptual development and interpretation. Bayesian Mindsponge Framework (BMF) analytics were used for statistical analysis on a dataset of 48 spouses (husbands) and 12 other family members in five congested communities of Surabaya, Indonesia. Results showed that among the six types of healthcare information, FCGs with higher demand on cancer-specific information and information on cancer physical needs were more likely to need support in reducing the fear of female cancer patients. Meanwhile, FCGs with a higher demand for information on support services were less likely to need support to reduce cancer patients’ fear. Other types of healthcare information have ambiguous effects on the need for support in reducing cancer-induced fear. This study reveals that the demanded cancer-specific information, e.g., cancer’s prognosis or likely outcome and information on cancer physical needs, need to be met in priority to assist FCG’s role in cancer fear management. (shrink)

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)

Clinical practice is a part of the integral learning method in nursing education. The use of information and communication technologies (ICT) in clinical learning is highly encouraged among nursing students to support evidence-based nursing and student-centered learning. Through the information-processing lens of the mindsponge theory, this study views performance expectancy (or perceived usefulness) and effort expectancy (or perceived ease of use) as results of subjective benefit and cost judgments determining the students’ ICT using intention for supporting clinical learning, respectively. Therefore, (...) the study examines whether effort expectancy moderates the relationship between performance expectancy and the intention to use ICT among Moroccan nursing students. The Bayesian Mindsponge Framework (BMF) analytics was employed on a dataset of 702 Moroccan nursing students. We found that nursing students’ performance expectancy is positively associated with the intention to adopt ICT and social media, while effort expectancy positively moderates this relationship. Moreover, the model with effort expectancy as the moderator was discovered to have a significantly larger weight than the model with effort expectancy as the direct predictor, validating our information-processing reasoning. This study provides a new perspective on the interplay between the benefit and cost perceptions of ICT use to support clinical learning methods in nursing education. Moreover, given the limited education resources, especially in developing countries like Morocco, we recommend nursing education and training prioritize communicating the benefits of ICTs and social media over ease of use. Doing so would help improve the effectiveness and efficiency of nursing education and training while lowering costs. (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.

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)

Our perception of where touch occurs on our skin shapes our interactions with the world. Most accounts of cutaneous localisation emphasise spatial transformations from a skin-based reference frame into body-centred and external egocentric coordinates. We investigated another possible method of tactile localisation based on an intrinsic perception of ‘skin space’. The arrangement of cutaneous receptive fields (RFs) could allow one to track a stimulus as it moves across the skin, similarly to the way animals navigate using path integration. We applied (...) curved tactile motions to the hands of human volunteers. Participants identified the location midway between the start and end points of each motion path. Their bisection judgements were systematically biased towards the integrated motion path, consistent with the characteristic inward error that occurs in navigation by path integration. We thus showed that integration of continuous sensory inputs across several tactile RFs provides an intrinsic mechanism for spatial perception. (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)

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)

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.

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)

[Müller, Vincent C. (ed.), (2016), Fundamental issues of artificial intelligence (Synthese Library, 377; Berlin: Springer). 570 pp.] -- This volume offers a look at the fundamental issues of present and future AI, especially from cognitive science, computer science, neuroscience and philosophy. This work examines the conditions for artificial intelligence, how these relate to the conditions for intelligence in humans and other natural agents, as well as ethical and societal problems that artificial intelligence raises or will raise. The key issues this (...) volume investigates include the relation of AI and cognitive science, ethics of AI and robotics, brain emulation and simulation, hybrid systems and cyborgs, intelligence and intelligence testing, interactive systems, multi-agent systems, and superintelligence. Based on the 2nd conference on “Theory and Philosophy of Artificial Intelligence” held in Oxford, the volume includes prominent researchers within the field from around the world. (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)

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)

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)

Concepts of “self” and “right” in three civilizations: primarily Confucian and ancient Greek, with references to Aristotle’s medieval Christian commentators; Uses the classical Greek and Chinese traditions’ common incompatibility with modern liberal notion of “right” to explore the commonalities between them, and on that basis endeavors to connect the East to the West with a “right” that could better harmonize the self with society, right with duty, and negative with positive freedom.

This paper adopts a transnational approach to a global issue. I bring together two different traditions—Derridean deconstruction and Buddhism--to address world conflicts as well as intra- and inter-national calls for apology in the global age. Derrida and Buddhism are brought together for good reasons. The “cosmos” underpins both kinds of praxis. The kosmos-polis is the context which prompts Derrida to interrogate forgiveness anew; Buddhism has telling insights to offer on the cosmic effects of karma which could help move us beyond (...) global conflicts. Both deconstruction and Buddhism are radically anti-essentialist; both destabilize concepts of “self” and substance; both push aporetic thinking to the extreme where language, concepts, and ontology deconstruct themselves. Both seem to hold out new alternatives for world peace where existing “institutions of forgiveness” have failed. My examination of these similarities however, are linked up with my analyses of their critical differences. Central to the divergence I demonstrate between Derrida and Buddhism is how the two tackle the Abgrund of forgiveness. Derrida rethinks forgiveness in the groundless ground of “forgiving the unforgivable.” In Buddhism, the groundless ground (samsara-nirvana) of forgiveness can be traced to the “forgoing of the self.” One cannot give up one’s claim if one cannot give up (parts of) the self in the first place. In contrast to Derrida’s “impossible but necessary” forgiveness, Buddhism offers a “possible but unnecessary” forgiveness. For Derrida, forgiveness necessitates forgiving the unforgivable. For Buddhism, nothing is unforgivable. By giving up the self, there is no victim, no aggressor, and no sin to forgive in the first place. (shrink)

includes an examination of the tensions between reason and will in the history of legal and political philosophy.

comparative civilizations in relation to cyclical versus linear concepts of time; translation, intertemporal encounters, and their political ramifications (including international relations); extends Koselleck's _Begriffsgeschichte_ by engaging it in a critical dialogue with translation studies.

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)

Paparan stres tidak bisa dihindari dalam kehidupan kita sehari-hari. Kebanyakan orang mungkin pernah mengalami setidaknya satu stres yang ekstrem (misalnya: situasi traumatis yang berpotensi mengancam jiwa) yang dapat menyebabkan dampak buruk yang serius pada kesehatan mental mereka [1]. Oleh karena itu, resiliensi menjadi isu penelitian yang penting di kalangan peneliti di bidang ilmu kedokteran, kesehatan mental, dan ilmu pengetahuan secara umum untuk dapat membantu orang lain dalam meningkatkan kemampuan untuk menahan stres. Salah satu langkah terpenting untuk dapat meneliti resiliensi secara (...) efektif adalah dengan memberikan definisi yang tepat. Dalam rapat pleno tahunan ke-29, para ahli dari berbagai disiplin ilmu yang tergabung dalam International Society for Traumatic Stress membahas secara tuntas mengenai pengertian resiliensi, termasuk juga ketua rapat (Steven Southwick) dan panelis (George Bonanno, Ann Masten, Catherine Panter-Brick, dan Rachel Yehuda). Rapat pleno tersebut diselenggarakan di Philadelphia, Pennsylvania, pada bulan November 2013 [2]. (shrink)

Among all aspects, the unmet needs of healthcare information from the healthcare and illness-related domains have the potency to predict the unmet needs of emotional support from the emotional and relational domains in this population. The current study aims to examine the predictors of the needs for emotional support among FCGs of cancer patients by analyzing the demanded healthcare information, i.e., cancer-specific information, caregiver-specific information, therapy-specific information, information on cancer physical needs, information on alternative therapies, and information on support services.

Di masyarakat manapun, bunuh diri selalu merupakan sebuah tragedi. Meskipun ada masalah duka dan berkabung yang ditimbulkan, tragedi ini berkembang pesat di seluruh dunia. The Global Burden of Disease, sebuah penelitian global di tahun 2017 terhadap 282 penyebab kematian di 1.995 negara dan wilayah, menemukan bahwa bunuh diri merupakan penyebab kematian tertinggi pada peringkat ke-15. Diperkirakan hampir 800.000 orang meninggal dunia akibat bunuh diri setiap tahunnya, atau sekitar satu orang setiap 40 detik [1]. Banyaknya jumlah kematian akibat bunuh diri telah (...) mendorong para dokter kesehatan jiwa dan peneliti untuk menganggap kecenderungan bunuh diri sebagai penyakit. Pada tahun 2013, sebuah langkah besar telah diambil oleh tim profesional yang ada di balik edisi kelima Manual Diagnostik dan Statistik Gangguan Mental (DSM-5) [2,3]. Mereka menyarankan Suicide Behavior Disorder (SBD) atau gangguan perilaku bunuh diri sebagai sebuah “kondisi untuk studi lebih lanjut”, yang berarti bahwa SBD dapat dicantumkan sebagai suatu gangguan yang berbeda dan menerima rekomendasi pengobatan pada edisi berikutnya. Pakar berpengalaman mengembangkan lima kriteria diagnosis SBD pada Satgas dan Kelompok Kerja DSM-5 setelah melakukan tinjauan menyeluruh terhadap literatur penelitian serta diskusi dengan para ahli di bidangnya dan masyarakat umum [4],. (shrink)

Dalam novel klasik Crime and Punishment, Fyodor Mikhailovich Dostoevsky secara artistik dan dengan sengaja menggambarkan penderitaan mental dan dilema moral Rodion Romanovich Raskolnikov, seorang mantan mahasiswa hukum muda yang intelek dan simpatik yang tinggal di daerah kumuh Saint Petersburg [1]. Konflik batin Raskolnikov muncul demi kepentingan kemanusiaannya ketika melihat kehidupan yang menyedihkan di sekelilingnya, mengarah pada sikap utilitarian-altruistik terkait pembenaran atas kejahatannya [2]: “Mengapa tidak membunuh rentenir tua yang malang, rakus, dan “tidak berguna” lalu menggunakan dananya untuk meringankan penderitaan manusia?” (...) Dengan pemikiran itu di dalam pikirannya, Raskolnikov bertekad untuk melakukan pembunuhan tetapi ia segera kewalahan oleh rasa bersalahnya. Sudah lebih dari satu abad sejak novel ini pertama kali diterbitkan. Namun, masih banyak orang yang memiliki penderitaan mental dan dilema moral seperti yang dihadapi Raskolnikov. Sebagai manusia, penyakit merupakan sebuah kenyataan yang tidak bisa dihindari namun ingin dihindari oleh semua orang, terutama penyakit yang bersifat fatal seperti kanker, penyakit jantung, infeksi pernafasan, dll. Beberapa diantaranya dapat disembuhkan, dan beberapa tidak. Namun, bagi masyarakat yang mengalami kemiskinan, uang adalah alasan utama yang membuat sebagian besar penyakit serius menjadi “tidak dapat disembuhkan”. Kenyataan pahitnya adalah semakin serius sebuah penyakit, semakin mahal pula biaya pengobatannya. Baik pasien dengan penyakit serius maupun keluarga mereka perlu melakukan pengorbanan yang signifikan untuk membiayai tingginya biaya pengobatan dan perawatan, yang dapat mendorong mereka ke dalam kemiskinan. Jika perawatan medis tidak lagi terjangkau, maka rumah sakit kemungkinan akan “memulangkan” pasiennya ke rumah sehingga mereka dapat menghabiskan saat-saat terakhir hidup mereka dekat dengan orang yang mereka cintai. Pasien non-lokal, miskin, dan tidak memiliki asuransi memiliki sekitar 70% kemungkinan untuk menjadi miskin akibat menjangkau layanan kesehatan [3]. (shrink)

While the concept of Menschenwürde (universal human dignity) has served as the foundation for human rights, it is absent in the Confucian tradition. However, this does not mean that Confucianism has no resources for a broadly construed notion of human dignity. Beginning with two underlying dilemmas in the notion of Menschenwürde and explaining how Confucianism is able to avoid them, this essay articulates numerous unique features of a Confucian account of human dignity, and shows that the Confucian account goes beyond (...) the limitations of Menschenwürde. It is arguably richer and more sophisticated in content, and more constructive for protecting and cultivating human dignity. (shrink)

The current study aims to examine how types of demanded healthcare information affect the FCG’s role in reducing the fear of female cancer patients (i.e., cancer-specific information, caregiver-specific information, therapy-specific information, information on cancer physical needs, information on alternative therapies, and information on support services).

The current study aims to examine how types of demanded healthcare information affect the FCG’s role in catalyzing the adaptation of female cancer patients (i.e., cancer-specific information, caregiver-specific information, therapy-specific information, information on cancer physical needs, information on alternative therapies, and information on support services).

The three learning modalities in nursing education are classroom meetings, skill laboratory practices, and clinical practice in hospital or community settings. In clinical internships, the collaborative self-directed learning method is highly encouraged among nursing students. The use of information and communication technologies (ICT) in clinical learning supports the implementation of evidence-based nursing and student-centered learning. The current study examines whether the relationship between social influence and ICT using intention is moderated by the daily duration of use and the number of (...) classmates being friends on social media. The Bayesian Mindsponge Framework (BMF) analytics was employed on a dataset of 702 Moroccan nursing students. We found that social influence was positively associated with nursing students’ intention to use ICT for clinical learning during the internship. This positive association was positively moderated by the daily duration of social media usage and negatively moderated by the number of classmates being friends on social media. These findings underscore the potential of using social media platforms to facilitate the incorporation of ICT and social media in nursing education and training. However, the adverse effects of social media on students’ mental well-being also need to be acknowledged and managed appropriately. (shrink)

In the present article, I attempt to relate Saul Kripke's “sceptical paradox” to some issues about the self; specifically, the relation between the self and its mental states and episodes. I start with a brief reconstruction of the paradox, and venture to argue that it relies crucially on a Cartesian model of the self: the sceptic regards the Wittgensteinian “infinite regress of interpretation” as the foundation of his challenge, and this is where he commits the crucial mistake. After the diagnosis, (...) I attempt to sketch my own model of the self and its mental states and episodes. This tentative picture binds meaning and the self together, stressing the subjective aspect of meaning without committing the same fallacy. The solution ventured here is relatively independent of the secondary literatures on the sceptical paradox of following rules, for it aims to provide a new angle to understand and meet the challenge presented by the sceptic. (shrink)

This paper develops the situational model of primate beliefs from the Prior-Lurz line of thought. There is a strong skepticism concerning primate beliefs in the analytic tradition which holds that beliefs have to be propositional and non-human animals do not have them. The response offered in this paper is twofold. First, two arguments against the propositional model as applied to other animals are put forward: an a priori argument from referential opacity and an empirical argument from varieties of working memory. (...) Second, the Prior-Lurz situational model based on state of affairs as opposed to propositions is introduced and defended with two significant modifications. With this model of primate beliefs we can make progress in understanding how other primates can have certain mindreading capacity. (shrink)

Rowlands’s case for attributing personhood to lower animals is ultimately convincing, but along the way he fails to highlight several distinctions that are crucial for his argument: Personhood vs. personal identity; the first person vs. its mental episodes; and pre- reflective awareness in general vs. one specific case of it.

Both Schelling and Husserl reveal that any attempt to ground objective cognition in subjectivity would encounter the problem of constitution of original experience. They also endorse similar solutions to this very problem. The constitution of original experience is depicted as passive synthesis, i. e., it is the pre-conscious activity of the original ‘I’ (Ur-Ich). However, unlike Schelling’s interpretation of passive synthesis, understood as a theory of quasi-conscious willing (Wollen), Husserl relocates passive synthesis in the transition from instinct to habituality. The (...) constitution of original experience, as well as the activity of the original ‘I’, uncovers the dynamic structure of Being. Owing to this, transcendental philosophy must become a transcendental ontology. (shrink)

Das Problem der zeitlichen Konstitution ist für das Verständnis der genetischen Gründe der Subjektivität ganz wesentlich. Die zeitliche Konstitution selbst geht jedoch bereits über die Grenze des gegenständlichen Bewusstseins in das dunkle Vorbewusstsein hinaus. In den C-Manuskripten (1929-1934) lokalisiert Husserl die zeitliche Konstitution auf eine angemessene Weise im Bereich des Vorbewusstseins, aber seine Argumentation, sie als das anonyme Phänomen der „lebendigen Gegenwart“ zu interpretieren, ist nicht überzeugend genug. In dem vorliegenden Beitrag soll darauf hingewiesen werden, dass Schelling im System des (...) transzendentalen Idealismus (1800) eine alternative Lösungsmöglichkeit – nämlich eine Theorie des Selbstgefühls – anbietet. Das Selbstgefühl wird sowohl als prä-reflexives als auch als nichtgegenständliches Phänomen dargestellt, das sich wesentlich von gewöhnlichen Gefühlen unterscheidet. Selbstgefühl zeigt einen spezifischen vorbewussten Prototyp des Selbstbewusstseins an, nämlich eine passive Synthesis, die in der Lage ist, die Verbindung zwischen dem vorzeitlich-transzendentalen Vorbewusstsein und dem zeitlich-empirischen Bewusstsein herzustellen und dadurch die zeitliche Konstitution zu ermöglichen. Es wirft auch ein neues Licht auf das Verständnis der Vorbewusstseinsstruktur, indem es die vorbewusste Ich-Tätigkeit als eine passive Genesis der transzendentalen Subjektivität erkennt. (shrink)