J. J. Lee

The Constitution of the World Health Organization affirms that “the enjoyment of the highest attainable standard of health is one of the fundamental rights of every human being.” The Universal Declaration of Human Rights lays the foundations for the international framework for the right to health. This human right is now codified in numerous national constitutions, as well as legally binding international human rights treaties, such as the International Covenant on Economic, Social and Cultural Rights.Although medical care and access to medicines are vital features of the right to health, almost two billion people lack access to essential medicines, leading to immense avoidable suffering. Improving access to essential medicines could save 10 million lives each year, four million of them in Africa and South-East Asia alone. Gross inequity is a shocking feature of the world pharmaceutical situation.

This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in comparative religious ethics purely in terms of political or social action, I nevertheless worry that defining the goals of comparative inquiry in terms of the production of bewilderment, intellectual vertigo, or skeptical questions can lead to impressionistic or therapeutic methodological norms. In a similar vein, I refine my earlier position on externalism that acknowledges the impossibility of a purely externalist approach but also notes the desirability of coming to understand others “in their own terms” prior to engaging in the process of transmutation. I also question Bucar and Stalnaker's pessimism about the potential of producing “rigorously convincing ethical theory from the lived experience of regular folk,” suggesting that perhaps we are working with different conceptions of the sociology of knowledge. Finally, I consider whether we are currently in the midst of an epistemological crisis and conclude with some reflections on the rationality of the craft of comparative religious ethics

This study investigates how collective corruption appears, using a computational method. Specifically, acknowledging that the characteristics of collective corruption process are analogous to percolation phenomena, we illuminate that collective corruption is formed by ongoing social interactions in an organizational boundary. By formulating a percolation-based system dynamics model, we consider the behavioral characteristics of collective corruption in terms of individuals’ corruption preferences governed by personal attributes on corruption. We also propose and examine scenarios regarding the formation of collective corruption.

This study investigated the effects of psychobiological characteristics of non-obese women with a high level of weight suppression on explicit-implicit and approach-avoidance response toward food cues, depending on hunger-satiety states. The 634 participants were divided into two groups according to their weight history. If the difference between their highest weight over the last year and their current weight was more than 5%, they were assigned to the “H-WS” group. If the difference in weight was less than 5%, they were assigned to the “low level of weight suppression” group. Explicit approach and avoidance toward food were measured by self-report questionnaires. Implicit approach and avoidance toward food cues were measured using an eye-tracker. Fasting blood samples were obtained to measure fasting serum leptin levels. After this, participants consumed a standard breakfast to control the satiety level. After breakfast, explicit-implicit approach-avoidance responses were repeatedly measured at the satiety states. Self-reported body shape concerns, drive for thinness, ambivalent food craving, and bulimic behavior were also assessed. The results showed that the H-WS group had lower leptin levels, and higher body shape concerns, drive for thinness, ambivalent food craving, and bulimic behaviors compared to the L-WS group. At the explicit level, the H-WS group reported lower approach and higher avoidance to food compared to the L-WS group, regardless of hunger-satiety state. Whereas, at the implicit level, the H-WS group showed higher approach during satiety rather than during hunger states. Regardless of the hunger-satiety state, there were no significant group differences with regard to implicit avoidance between the two groups. Thus, we confirmed that a high level of avoidance toward foods was observed in the H-WS group at the explicit level but not at the implicit level. Moreover, in contrast with a high level of explicit avoidance toward palatable foods, inhibition for implicit approach toward high-calorie foods seemed to be blunted after food consumption in the H-WS group. These inconsistencies may be associated with ambivalent food craving and vulnerability to bulimic behavior among H-WS individuals.

김창협의 「사단칠정설」은 그의 변화하는 생각을 수시로 기록한 필기였다. 본 글은 「사단칠정설」에서 주리주기 구분 및 칠포사 논제와 관련한 김창협의 논증과 주장의 변화를 분석하였다. 주리주기 구분과 관련해서, 김창협은 일관되게 사단을 주리, 칠정을 주기로 구분하지만, 그 논증에는 차이가 있다. 처음에 그는 설명 방식과 수양론 측면의 개념 차이를 통해 주리·주기를 구분하며, 이는 기대승의 해석과 유사했다. 이후 그는 사단과 칠정의 명칭을 통해 알 수 있는 정보의 차이에 근거해서 주리·주기를 구분하는데, 이는 그의 경위설 논제에 근거한 해석이다. 칠포사와 관련해서, 처음에 그는 칠정이 사단을 포함하지는 않지만, 교집합은 있다고 주장했다. 이후 그는 칠포사를 긍정하는 데, 주장이 바뀐 배경에는 그의 인간-자연 간 상관성 논제에 담긴 사유가 자리한다. 결론적으로 김창협의 사칠론은 외형상 퇴·율을 절충한 듯 보이지만, 그 내용은 이이의 사칠론에 기반해서 자신의 고유한 해석을 제안했다고 평가할 수 있다.

The Mode of Relativity in Agrippa’s Five Modes does not fit with the other four modes, and disrupts an otherwise elegant system. We argue that it is not the familiar argument from epistemic relativism, but a formal condition on the structure of justifications: the principle that epistemic grounding relations cannot be reflexive. This understanding of Agrippan Relativity leads to a better understanding of the Modes of Hypothesis and Reciprocity, a clearer outline of the structure of Agrippa’s system as a whole, and a new insight into the Two Modes that follow the Five.

The structural representation (S-representation) account provides an increasingly popular way of understanding the role and value of representation in cognitive science. Yet critics remain unconvinced that the account has the resources to rescue representationalism. This paper reviews problems faced by the S-representation account. In doing so, it offers a novel taxonomy that divides objections into two broad camps that ought to be disambiguated: ‘conceptual’ and ‘empirical’. It further shows how these objections can be met, bolstering existing responses in the literature with novel solutions, thus strengthening the S-representation account. Finally, this paper suggests that the types of objections identified provide a generalisable taxonomy for a better understanding of any version of anti-representationalism. Thus, this review is of value to the representation debate more broadly.

This study analyses the affectivity of social disgust behind the oppressive exclusion of social minorities, such as the forced institutionalisation of vagrants in modern Korean society. This social exclusion of vagrants is divided into two forms: the forced institutionalisation of ‘infected vagrants’ during the Japanese occupation and the forced institutionalisation of ‘vagrants themselves’ during the developmental state. In both cases, the visible power apparatus of exclusion of minorities was socially legitimised by the effective use of disgust politics of purification and isolation. Through this analysis, this study joins the discourse on affective communities as a critical alternative to deinstitutionalisation by revealing the dynamics of the social disgust that threatens the community’s existence.