J. J. Lee

The participants in the present study had to make speeded elevation discrimination responses to visual targets presented to the left or right of central fixation following the presentation of a task-irrelevant auditory cue on either the same or opposite side. In Experiment 1, the cues were presented from in front of the participants (from the same azimuthal positions as the visual targets). A standard crossmodal exogenous spatial cuing effect was observed, with participants responding significantly faster in the elevation discrimination task to visual targets when both the auditory cues and the visual targets were presented on the same side. Experiment 2 replicated the exogenous spatial cuing effect for frontal visual targets following both front and rear auditory cues. The results of Experiment 3 demonstrated that the participants had little difficulty in correctly discriminating the location from which the sounds were presented. Thus, taken together, the results of the three experiments reported here demonstrate that the exact co-location of auditory cues and visual targets is not necessary to attract spatial attention. Implications of these results for the design of real-world warning signals are discussed.

Ever since Plato’s ‘Republic’ was written over two thousand years ago, one of the main concerns of social philosophy and later empirical social science was to understand the moral nature of human beings. The faculty to think and act in terms of overarching moral values is as much a defining hallmark of our species as is our intelligence, so _homo moralis_ is no less an appropriate term to describe humans as _homo sapiens_. This volume makes a case for the pivotal role of social psychology as the core discipline for studying morality. The book is divided into four parts. First, the role of social psychological processes in moral values and judgments is discussed, followed by an analysis of the role of morality in interpersonal processes. The sometimes paradoxical, ironic effects of moral beliefs are described next, and in the final section the role of morality in collective and group behavior is considered. This book will be of interest to students and researchers in the social and behavioral sciences concerned with moral behavior, as well as professionals and practitioners in clinical, counseling, organizational, marketing and educational psychology where issues of ethics and morality are of importance.

Education has significant and far-reaching effects not only on individuals, but also on the societies in which they live and to which they contribute. The education level of a population affects how a country supports itself and others and the degree to which it can participate in the global field. While everyone from politicians to policymakers to celebrities has stressed the importance of education, there has not been-until now-a vigorous yet comprehensible examination of data to support what has long been common knowledge: education matters. In Education Matters: Global Gains from the 19th to the 21st Century, renowned economists Robert Barro and Jong-Wha Lee present a revolutionary new data set on education in 146 countries since 1870 and projected through 2040. With case studies from the United States, China, and Korea, Barro and Lee evaluate schooling both quantitatively and qualitatively, and assess the role of education in economic and political development. In this comprehensive study, the authors establish the critical role that education plays - particularly for women and girls - in economic growth, fertility, and democracy. The book also addresses sensitive and controversial topics, such as international disparities in education, and the role of education in modernization and development. Both challenging and enlightening, Education Matters has exciting implications for the future of education and promises to be a ground-breaking work in the fields of economics and educational attainment. Engaging and informative, Education Matters is a compelling read for students, scholars, and anyone with a passion for education.

According to our data, 38.5 % of S&P 1500 firms have at least one professor on their boards. Given the lack of research examining the roles and effects of academic faculty as members of boards of directors on corporate outcomes, this study investigates whether firms with professor–directors are more likely to exhibit higher corporate social responsibility performance ratings. Results indicate that firms with professor–directors do exhibit higher CSR performance ratings than those without. However, the influence of professor–directors on firm CSR performance ratings depends on their academic background—the positive association between the presence of professor–directors and firm CSR performance ratings is significant only when their academic background is specialized. Finally, this positive association weakens when professor–directors hold an administrative position at their universities.

The burgeoning literature on global value chains has recast our understanding of how industrial clusters are shaped by their ties to the international economy, but within this context, the role played by corporate social responsibility continues to evolve. New research in the past decade allows us to better understand how CSR is linked to industrial clusters and GVCs. With geographic production and trade patterns in many industries becoming concentrated in the global South, lead firms in GVCs have been under growing pressure to link economic and social upgrading in more integrated forms of CSR. This is leading to a confluence of “private governance”, “social governance”, and “public governance”. This new form of “synergistic governance” is illustrated with evidence from recent studies of GVCs and industrial clusters, as well as advances in theorizing about new patterns of governance in GVCs and clusters.

This project discusses and advocates social change, for plural and radical democracy, by analyzing cyberspace as a heterotopia of contemporary cultural/political geography. This project advances its discussion on two levels: on the analytical level, by advancing cultural geography in conjunction with critical rhetoric, this project discusses the discursivity and the spatiality of cyberspace, in terms of its cultural, political, and economic ramifications. On the theoretical and political level, by advancing critical rhetoric in conjunction with Foucault's notion of discourse and Laclau's notion of hegemony, this project advances its discussion of social change in contemporary society and advocates radical and plural democracy, by deconstructing techno-scientific capitalism, for it is the foundation of contemporary society. ;This project reveals that the history of the Internet shows that there was a gradual transformation of the Internet as a military battlefield to the cyberspace as an e-market. Within this history, a hegemonic alliance of the military-industrial complex played constitutive and ideological roles, within which the CERT/CC and the NIPC serve as academic and governmental nodes, while forming a discursive regime. The discursive regime articulates the truth of cyberspace, by declaring a war, by articulating the clear and present threat of computer viruses and hackers, in defense of safe, clean, and orderly cyberspace for e-commerce. In this discourse, computer hackers and viruses manifest the perfect negativity, constituting a notorious crime, which in turn constitutes a communitas of crisis, constructing the general victim. This hegemonic discourse manifests an extremely commodified version of Cartesian Idealism, Liberalism, and technological optimism, which lacks criticality and democratic participation. However, this articulation is an impossible project due to the undecidability of the subjectivity of hackers. By deconstructing the very ground of hegemonic articulation, this projects compels us to move beyond the contemporary hegemonic imagination of cyberspace, a religio-political battle field where corporate rules dominate, toward cyber-democracy, a space of openness and pluralism, and permanent negotiation between the universal and the particular

The objective of this study is to provide the basis of demarcation between radically alternative philosophies, between different theories of society, and between competing politics, by rearticulating what-Althusser calls the Marxist Philosophy that Marx practices in his critique of capitalism. I argue and demonstrate how the Marxist theory of the condition of discourse about history illuminates the epistemological nature and political implications of various discourses, making coherent and effective praxis possible. ;Demarcation of radical alternatives is critical now more than ever because the alternative to the hegemonic practices, along with the very notions of demarcation and radical alternative, is severely undermined. As a case in which the alternative discourse and politics were sorely needed but conspicuously missing, I analyze U.S. public discourses about the North Korean nuclear program. The philosophical nature of the postmodern/poststructuralist anti-totalization needs to be closely examined and critiqued, because it has practically declared the death of Marxism as a critical theory of history and claims its place as the source of political inspiration for profound social change. ;I rearticulate the Althusserian Marxist theory of discourse in terms of the relations between philosophy and theory, between theory and the object of theory, between structure and a concept. From the perspective of the Althusserian Marxist theory of discourse and ideology, humanist notions of rationality and objectivity/subjectivity are critiqued and juxtaposed with Althusserian concepts of 'determination of consciousness by ideology' and the 'relative autonomy of ideology and consciousness from the other historical conditions'. ;The central thesis of Marxist Philosophy is that determination and overdetermination are the key and organic properties of structure. It is also the basis of my critique of postmodern/poststructuralist anti-totalization. I examine the ways in which Foucault's Archaeology is an unwarranted return to the familiar empiricist inversion of Hegelian idealism. I argue that Derrida's deconstruction, his rejection of the very notion of philosophy that leads to sustainable knowledge, is based on the naturalization of the hegemonic philosophy in which the discursive universe consists of the dichotomy of empiricism and idealism

Bentham is celebrated by modern animal liberation philosophers for his brief but impassioned defense of animals in the Introduction to the Principles of Morals and Legislation. Yet the details of Bentham's position are seldom discussed today. It is quite a complex position, comprising half a dozen arguments scattered across several texts. While Bentham claims that we have some moral obligations to animals, he also defends many traditional practices---including eating animals, making them work for us, even hunting them. ;This dissertation aims to explicate, and then evaluate, all of Bentham's writings on animals. In support of these goals, it also includes a large amount of background material---both on the historical context in which Bentham wrote, and on his broader ethical position. ;Chapter One describes the treatment of animals in Bentham's day, and how people's ideas about the status of animals were evolving. It also includes some biographical material on Bentham, including his personal fondness for animals. ;Chapter Two provides a different kind of background. It explains the main lines of Bentham's utilitarianism, focusing on his Greatest Happiness Principle. This principle, which enjoins us to maximize net pleasure, is the basis for Bentham's claim that animals should be protected from abuse. Chapter Three is a detailed exegesis of each of Bentham's writings about animals. The best-known text is the Introduction to the Principles of Morals and Legislation, but there are three others. One is a manuscript called "Cruelty to Animals". Another is a letter he wrote to the editor of a newspaper . The third is the Traites de Legislation Civile et Penale , a French work that Bentham wrote with the assistance of an editor/translator. ;Finally, Chapters Four and Five evaluate the arguments described in Chapter Three. Chapter Four focuses on what he says about causing pain to animals, while Chapter Five is concerned with what he says about killing

My thesis examines Aquinas's philosophical psychology in the context of his controversy with Siger of Brabant. Chapters 1 and 2 are concerned with the central thesis of Aquinas's argument against the Averroist doctrine of the intellect, which he often expresses by the claim, intellectus est forma corporis. This claim is fundamental to Aquinas's philosophical psychology insofar as it relates not only to his solution to the tension between the Aristotelian definition of the soul as the form of the body and the intellect's immateriality, but also to his alternative to the Averroist interpretation that the intellect cannot be the form of the body. I argue that this claim cannot be an adequate alternative to the Averroist interpretation of Aristotle since it is not compatible with Aquinas's insistence that the intellect cannot use any bodily organ, nor exist in any part of the body. Furthermore, the thesis of organlessness commits Aquinas to an intellect-body dualism since he postulates the existence of the intellect independently of the body in the human being. ;Chapters 3 and 4 deal with the question of whether Aquinas has an adequate alternative to Siger's critique that the intellect cannot be a power of the human soul which is the substantial form of the body. Some contemporary Thomists have argued that Aquinas's position is not vulnerable to the Sigerian critique at all by appealing to his claim that the human soul is a subsistent form. However, I maintain that the human soul's subsistence cannot be upheld insofar as Aquinas insists that the human soul is essentially the form of the body, and its nature is incomplete without the body. For nothing in the nature of the human soul as the form of the body provides a ground for showing that it can perform its proper operation without the body and thus can be subsistent. Consequently, Aquinas does not offer a satisfactory explanation of the possibility that the human soul can possess the intellect as its power. This leads us to conclude that the difficulties raised by Siger cannot be resolved by Aquinas's position

The functionalist conception of reductive physicalism that Kim has recently espoused, though it is the best theory of mental causation currently available, nevertheless is faced with a problem and unable to respond to some objections. I suggest that the root of Kim's difficulties is his somewhat controversial account of events, the so-called property instantiation account of events Kim develops in a series of recent papers. My diagnosis is that the problem Kim's view faces is dependent upon how we choose between two possible interpretations of one important feature of Kim's event ontology, a feature that concerns the relationship between events and event-describing sentences. I call the two possible interpretations the "strict interpretation," and the "non-strict interpretation." ;In discussing Kim's theory of events, it is essential to distinguish the two interpretations. The strict version of event ontology is that event-describing sentences and events are truly in a strict one-to-one correspondence relation and therefore each event has only one event-describing sentence. The non-strict version is that event-describing sentences and events are in a rough one-to-one correspondence relation, and therefore each event may have non-synonymous or logically in-equivalent event-describing sentences. ;With respect to these two interpretations, Kim seems to be faced with a dilemma. If he adopts the strict interpretation as his official line of event ontology, he can save "explanatory realism," the view that explanatory relations are individuated in terms of causal relations and thus the principle of causal/explanatory exclusion, but he will not be able to cope with some objections against his functional conception of reductive physicalism. If he goes with the non-strict interpretation, he loses his explanatory realism, but can successfully respond to the objection to his physical functionalism. I argue, however, that the loss of explanatory realism is not so serious for his purposes. Even if he loses explanatory realism, there still remains a purely causal exclusion principle which he can use to defend his account against the non-reductionists's theories of MC. Finally, I suggest and develop an alternative functionalist solution interpreted in terms of the nonstrict interpretation of event ontology.

This study is promoted as a search for the Asian theological methodologies in the global context. It envisages that, through converging Asian people's socio-historical experience and their cultural religious heritages, Asian theology could contribute to expanding the horizon of the contemporary theological discourse. ;Christian theology in Asia is regarded as a representative phenomenon of the cultural encounter between East and West. This study takes up Koyama as an example of Asian theologians, because his personal career and works span both Eastern and Western worlds. His theological endeavor is designated as Asian-global theology and critically discussed in light of Asian contextual theology. ;A biographical research method is employed to illuminate his epistemological transition from a Westernized Japanese Christian to an Asian theologian. This study aims to prove the inner-connectedness among Asian theologies through investigating Asian roots of Koyama's theology, such as Asian ecumenical theology, interfaith dialogue in multi-religious situations, Asian resources, minjung theology, and the Japanese theological tradition. ;Christian dialogue with Buddhism is one of the most important issues of contemporary theology which voices response to both the global phenomenon and the locality of the Asian context. Reviewing Koyama's interpretation of Buddhism in accordance with John B. Cobb, Jr.'s method of dialogue, the difference between Eastern and Western perspectives regarding inter-faith dialogue is traced. ;Storytelling, contrasting, and inculturation for contextualization are suggested as Koyama's major theological methods. Koyama's hermeneutical principle of culture is categorized as 'Christ-beyond-culture' in light of Richard Niebuhr's typology of the relationship between Christ and culture. ;The whole scale of Koyama's thought is organized under the rubrics of theology and ethics. The Christocentric theology of the cross is the seedbed of Koyama's thought. He draws the universality and validity of the Christian message in the multireligious Asian context from the crucifixion. The particularity of his vision for global theology and ethics lies in the interpretation of the cross in term of self-denial. Finally, both contribution and weakness of the global vision of Koyama are examined, and the methodological vision of Asian contextual theology in the global context is suggested

This study aims to show that Xunzi's philosophy can best be understood by exploring his notion of xin as the faculty of self-governance and its relation to Xunzi's ethical theory. Through this examination, we find that the consistent theme throughout Xunzi's philosophy is to criticize the "naturalistic" trend of his time and to establish the proper role of human agency. The distinctive features in Xunzi's philosophy---the distinction between tian and humans, the doctrine that human xing is bad, a contrast between human xing and "deliberative exertion," and the moral theory in which the conception of li occupies a central position---all can be characterized as Xunzi's deliberate attempt to guard against "naturalistic" philosophical tendencies represented by Mencius and Zhuangzi. ;By "naturalism," we mean a Chinese philosophical orientation that seeks the source of normativity in the natural realm. For Xunzi, this, however, posed a serious problem: if we take the natural realm as the source of value and resort to the way of nature for directing our ethical life and building society, why do we need to pay respect to the Confucian cultural heritage, and how can we identify the role of human agency in establishing morality and culture? Granted that we acknowledge the "natural and spontaneous" way of nature as the source of value and guidance for morality, how can we follow the way of nature without assuming the distinctive human faculties to direct us to do so? ;We will argue that Xunzi's notion of xin, particularly as the faculty of "autonomy," is the Xunzian response to the challenge of "naturalism" by clearly identifying the human realm that cannot be confounded with the natural realm. Further, the recognition that the Xunzian notion of morality, namely li, is the constructed by the autonomous faculties of xin can lead us to understand the reason why li-morality, for Xunzi, is conventional, and yet "objective.".