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The focus on translational research in clinical trials has the potential to generate clinically relevant genetic data that could have importance to patients. This raises challenging questions about communicating relevant genetic research results to individual patients. An exploratory pharmacogenetic analysis was conducted in the international ovarian cancer phase III trial, AGO-OVAR 16, which found that patients with clinically important germ-line BRCA1/2 mutations had improved progression-free survival prognosis. Mechanisms to communicate BRCA results were evaluated, because these findings may be beneficial to (...) patients and their families. Communicating individual BRCA results was not anticipated during clinical trial design. Consequently, options were not available for patients to indicate their preference for receiving their individual results when they signed pharmacogenetic informed consent. Differences in local requirements, clinical practice, and opinion regarding the ethical aspects of how to convey genetic results to patients are all potential barriers to returning individual BRCA results to patients. Communicating the aggregate BRCA result from this study provided clinical investigators with a mechanism to disseminate the overall study finding to patients while taking individual circumstances, local guidelines and clinical practice into account. This study illustrates the importance of increasing the clarity and scope of informed consent and the need for patient engagement to ensure clinical trial participants can indicate their preference regarding receipt of potentially important individual pharmacogenetic results. This study was registered in the NCT Clinical Trial Registry under NCT00866697 on March 19, 2009, following approval from participating ethics committees. (shrink)

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SUMMARYHaving first met in 1835, John Stuart Mill and Alexis de Tocqueville began ‘an extremely interesting and mutually laudatory correspondence'; but their splendid friendship did not last. A popular thesis focuses on letters exchanged in 1840 to 1842 that reflect conflicting views on the Eastern Question and argues that Mill initiated the ‘strange interruption’. Given Mill's commitment to the ‘agreement of conviction and feeling on the few cardinal points of human opinion’ as a prerequisite of genuine friendship, such interpretation sounds (...) plausible. However, circumstantial evidence, most notably Mill's willingness to have a frank discussion with Tocqueville on pending issues, contradicts the assertion that Mill was enraged by Tocqueville's 1841 letter. This essay suggests focusing attention on two additional cardinal differences between them—their contrasting views of François Guizot and confrontation vis-à-vis benevolent imperialism. Moreover, personal matters such as Harriet Taylor's dislike of Tocqueville and Mill's departure from the London and Westminster Review are also believed to have largely led to Mill discontinuing correspondence with Tocqueville. (shrink)

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In the philosophical purview of our intellectual endeavors, Emil Brunner’s sojourn through the theological corridors reveals a tapestry of rigorous mental exercises and paradigmatic shifts. Commencing his exploration harmonized with the liberal theological currents, Brunner found himself adrift, embroiled in the tumultuous seas of Karl Barth’s unequivocal “No!” to the paradigms of natural theology, etching an indelible ideological chasm. Traversing three profound metamorphic epochs—initiating within the precincts of consciousness theology, an echo chamber of Schleiermacher’s musings, segueing into the gravitational pull (...) of dialectical theological realms, and reaching zenith in his unparalleled emphasis on the “Truth as Encounter”—Brunner’s spiritual and intellectual topography is an odyssey of profound depths. This literary endeavor plumbs the profundities of Brunner’s philosophical-theological metamorphosis. A journey delineating his intricate dance with Bergson’s intuitive paradigm, his symbolic lexicon of faith, an eventual critique of dialectical theology’s embrace, culminates in an intricate interpretation of sin and the imago Dei. Of paramount significance is Brunner’s theological bifurcation from Barth on the quintessential essence of human-divine dynamics. While both theological maestros recognize sin’s pervasive imprint on the human soul, Brunner postulates the tantalizing possibility of personal divine rendezvous. In this erudite exposition on Brunner’s theology, we embark on an intellectual odyssey, elucidating the subtle shades and profound resonances of his cognitive evolution. An evolution, wherein, juxtaposed against theological titans, he architects an idiosyncratic theological timbre echoing through the annals of time. (shrink)

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Justin D’Arms and Daniel Jacobson have argued that to evaluate the funniness of a joke based on the consideration of whether it is morally appropriate to feel amused commits the “moralistic fallacy.” We offer a new and empirically informed reply. We argue that there is a way to take morality into consideration without committing this fallacy, that is, it is legitimate to say that for some people, witty but immoral jokes can fail to be funny because they are immoral. In (...) our account, one has an intramural moral reason not to feel amused if one focuses on the moral feature itself of a joke rather than the moral consequence implied in one’s reaction to the joke. When one judges a joke as not funny because of the intramural moral reason, one is in a negative emotional state with high arousal, for example, moral disgust or anger. This state is psychologically incompatible with amusement. That one has an intramural reason not to feel amused thus implies that one does not have a reason to feel amused. Moral consideration thus plays an indirect and appropriate role in the evaluation of the funniness of a joke. (shrink)

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Not for the academic value of some of the situational events, often with a comprehensive, decisive, Yan'an new philosophy will the home of its columns. Will establish a new philosophy, a lot of grand strategy is one of the actions in Yan'an. This paper examines a new philosophy will be the basic process, an analysis of its membership and the subsequent effects, assessing its characteristics in the formation of contemporary Chinese culture, the unique role, made ​​a number of issues need (...) to be further explored. This paper shows that the new philosophy will not academics, but the educational organization. It is the ideology of expert training, knowledge and control of legal rights, the implementation of the regulatory action of self-sufficiency and closed culture strategy. New philosophy will be mainly in the construction and maintenance of highly exclusive mode of thinking to make contributions, as the full value of its effect remains to be thorough and reasonable debate. Some situational events, which have been neglected by academics, may be of significant importance. The Yan'an New Philosophy Association is an example. Its establishment was one of the ambitious strategic actions of the CCP in Yan'an. This paper examines the process of the YNPA's establishment, analyses the composition of its membership, assesses its unique effect on the formation of contemporary Chinese ideology, and raises some issues that are in need of further research. This study shows that the YNPA was an educational institution instead of an academic society, and that the experts in ideology it produced had exclusive power in the cultural domain and implemented the party's cultural policies. We can see that the YNPA greatly contributed to the construction and maintenance of a high degree of cultural exclusivity. A full picture of this association, however, requires much more in-depth studies. (shrink)

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A major resource expanding the study of early Chinese philosophy, religion, literature, and politics, this book features the first complete English-language translation of the_ Luxuriant Gems of the "Spring and Autumn"_ (_Chunqiu fanlu_),_ _one of the key texts of early Confucianism. The work is often ascribed to the Han scholar and court officialDong Zhongshu, but, as this study reveals, the text is in fact a compendium of writings by a variety of authors working within an interpretive tradition that (...) spanned several generations, depicting a utopian vision of a flourishing humanity that they believed to be Confucius's legacy to the world. The Spring and Autumn (_Chunqiu_) is a chronicle kept by the dukes of the state of Lu from 722 to 481 B.C.E. _The Luxuriant Gems_ follows the interpretations of the _Gongyang Commentary_, whose transmitters belonged to a tradition that sought to explicate the special language of the _Spring and Autumn_. The Gongyang masters believed that the_ Spring and Autumn_ had been written by Confucius himself, employing subtle and esoteric phrasing to indicate approval or disapproval of important events and personages. The _Luxuriant Gems_ augments Confucian ethical and philosophical teachings with chapters on cosmology, statecraft, and other topics drawn from contemporary non-Confucian traditions, reflecting the brilliance of intellectual life in the Han dynasty during the formative decades of the Chinese imperial state. To elucidate the text, Sarah A. Queen and John S. Major divide their translation into eight thematic sections with extensive introductions that address dating, authorship, authenticity, and the relationship between the original text and the evolving _Gongyang_ approach. (shrink)

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This study answers Vazquez’s :691–709, 2016) call for more research focused on the intersection between family firms and business ethics. We investigate two contextual factors potentially affecting the ethical reporting of chief financial officers : a firm’s social ties to the controlling family and the CFOs’ perceived relationship quality with the CEO. We test our hypotheses by examining the financial reporting behavior of Chinese CFOs who work at family or nonfamily businesses and in private or public firms. Results of this (...) study advance our understanding of social and contextual factors that may compromise CFOs' reporting behavior in family firms. This research also suggests that failure to distinguish between public and private companies may bias the results of studies that examine family firms. (shrink)

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This study explores how financial executives retrospectively account for their crossing the line into financial statement fraud while acting within or reacting to a financialized corporate environment. We conduct our investigation through face-to-face interviews with 13 former C-suite financial executives who were involved in and indicted for major cases of accounting fraud. Five different themes of accounts emerged from the narratives, characterizing executives’ fraud immersion as a meaning-making process by which the particulars of the proximal social context and individual motivations (...) collectively molded executives’ vocabularies of fraud immersion. Our executives’ narratives portray their fraud entanglement as typically occurring in small, incremental steps. Their accounts expand our understanding of the influence of socialization on executive-level financial fraud beyond the individualized focus of the fraud triangle model. (shrink)

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In this essay I examine how compulsory military service and the Roman Catholic Church uphold and perpetuate an inadequate notion of masculinity in South Korea. I argue that the militaristic and Catholic definitions of masculinity significantly and pejoratively affect Korean culture. To unlearn these definitions, I propose an educational "readjusting" program that denounces any unjust discrimination on the basis of sex and gender.

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On the premise that the good knowing is the originary reality, this article provides a synopsis of Wang Yangming’s exposition of the fundamental essence of liangzhi. The self-existent resemblances of the originary reality are outlined and summarized as the eight virtues of liangzhi: voidness, intelligence, luminousness, awareness, constancy, happiness, true I, and purity. These eight virtues are, however, ultimately subsumed by the middle, which governs them in common. The middle is the original state and true form of the fundamental essence (...) of liangzhi, which Wang Yangming describes as a transparent mirror and level balance. (shrink)

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Angelaki, Volume 17, Issue 2, Page 123-144, June 2012.

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In the 1920s, John Dewey's followers in China, led by his student Hu Shih, attempted to put his pragmatism into practice in their quest for democracy. This essay compares Hu Shih's thought, especially his emphasis on pragmatism as method, with Dewey's philosophical positions and evaluates Hu's achievement as a pragmatist in the context of the tumultuous times he lived in. It assesses Hu's claim that the means to democracy lies in education rather than politics, since democracy as a way of (...) life requires a cultural renewal beyond institutional changes. It argues that a problem‐centered approach to social change does not preclude radical action, even revolution. But pragmatism is against gratuitous use of violence in the service of wholesale and abstract ideals advocated by various “isms.” While Hu's experiment of democracy in China is a significant episode in the history of pragmatism, its “failure” does not prove that there are inherent flaws in the pragmatist method, that pragmatism is unviable for China. The failure needs to be understood in the context of the pragmatist conception of experiment, in which failures are to be expected; what is important is to learn from them to achieve better results in the next stage of inquiry. Hu Shih's pragmatism contains lessons for pragmatists and for those interested in the continued quest for democracy in China—the experiment continues. (shrink)

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In this paper, I develop an account of appreciation. I argue that appreciation is an epistemic emotion in which the subject grasps the object in an affective way. The “grasping” and “feeling” components implies that in appreciation, we make sense of the object by having cognitive control over it, are motivated to maintain the valuable epistemic state of understanding, and experience the “aha” or “eureka” moment. This account offers a unified account of the many types of appreciation, including the aesthetic, (...) the moral, and the epistemic. In all these cases, appreciation requires some other first-order emotions as prerequisite. (shrink)

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This paper examines the effects of moral philosophy and ethnocentrism on quality of life orientation in international marketing. It also provides a cross-cultural comparison of ethical values between Koreans and Americans. International quality-of-life (IQOL) orientation refers to marketers' disposition to make decisions to enhance the well-being of consumers in foreign markets while preserving the well-being of other stakeholders. It is hypothesized that marketers' moral philosophy and ethnocentrism influence the development of marketers' IQOL. Specifically, the higher the IQOL orientation of international (...) managers, the higher their moral idealism, the higher their moral relativism, and the lower their ethnocentrism. Also, it is hypothesized that American managers are likely to score higher on moral relativism but lower on moral idealism compared to their Korean counterparts. Also, Korean managers are expected to be more ethnocentric than American managers. Data were collected from business professionals who enrolled in professional MBA courses both from the U.S. and Korea. The results provided support for the hypothesized relationships. Managerial implications of these relationships are discussed. (shrink)

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The Bloomsbury Research Handbook of Chinese Philosophy Methodologies presents a new understanding of the changing methods used to study Chinese philosophy. By identifying the various different approaches and discussing the role, and significance of philosophical methods in the Chinese tradition, this collection identifies difficulties and exciting developments for scholars of Asian philosophy.

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This study examined the mediating role of meaning in life in the effect of calling on posttraumatic stress disorder and posttraumatic growth among navy soldiers of the Republic of Korea deployed to the Gulf of Aden, Somalia. Participants responded to the questionnaire survey three times at 4-month intervals. From the first, second, and third surveys, data were collected for 223, 195, and 103 respondents, respectively. Results showed that calling had a negative effect on PTSD, fully mediated by meaning in life, (...) whereas calling had a positive effect on PTG, partially mediated by meaning in life. Our findings suggest that calling acts as a positive psychological resource for maintaining the meaning in life throughout stressful events experienced during deployment, thereby reducing posttraumatic stress symptoms and promoting post-deployment psychological growth. Finally, theoretical and practical implications and the need for follow-up studies are discussed. (shrink)

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This study explores how Asian American experiences are depicted in four high school U.S. history textbooks and four middle school U.S. history textbooks used in Virginia. The analytic framework was developed from the scholarship of collective memories and histories of immigration in Asian American studies. Content analysis of the textbooks suggests the overall narrative of Asian American history in U.S. history textbooks aligns with the grand narrative of American history, that is, the “story of progress.” This major storyline of Asian (...) Americans – that they suffered from nativist racism and discrimination for a long time, overcame these obstacles through their hard work and efforts, and achieved the American dream – fits well into the master narrative of American progress, highlighting the process of their belonging to the U.S. as citizens. This storyline misrepresents the realities and diversity among Asian ethnic groups and their migration histories as well as the fluid nature of their identities across national borders. These findings stress the continued challenges in representing Asian American experiences as well as other marginalized groups in U.S. history textbooks. (shrink)

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This paper deals with the sudden change in the mood, themes and style of Korean literature in the 1990s, which was brought on by the inauguration of the first civilian government in three decades and the lifting of the oppressive shadow of military dictatorship. Under military dictatorship, serious Korean writers all felt obligated to be the conscience of the nation, so the emphasis of their works tended to be on social and political injustice and the lives of the exploited workers (...) or helpless and powerless citizens. Their tone, therefore, was that of harsh protest. However, with the demise of military dictatorship, Korean writers felt free to focus on personal relationships and the inner psyche. Shin Kyoung-suuk and Choi Yoon are just two among the many new talents who emerged in the Korean literary scene since the end of the 1980s. They awakened the deep-seated repression of the Korean psyche and fueled the exuberance of psychic liberation. (shrink)

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