<Emphasis Type="Bold">Virtue Ethics and Being Morally Moved</Emphasis>

This essay shall discuss the moral feeling of “being morally moved” (daode gandong 道德感动) and explore its philosophical significances in understanding the nature of virtue ethics, especially that of Confucian ethics as exemplary ethics. I would like to argue that the feeling of being morally moved, similar to other feelings such as resentment or indignation, should be seen as one of the most important testimonies or manifestations of our morality or moral consciousness. It has played a very important role of moral judgment and moral cultivation in the history of Chinese moral philosophy and in its everyday moral practices. Instead of being a testimony of morality as cold laws or norms, “being morally moved” is a testimony to our moral virtues, and it should be a living motive of our moral actions as well.     

Combinations of <Emphasis Type="Italic">Stit</Emphasis> with <Emphasis Type="Italic">Ought</Emphasis> and <Emphasis Type="Italic">Know</Emphasis>

This paper presents a short survey of recent developments in stit theories, with an emphasis on combinations of stit and deontic logic, and those of stit and epistemic logic.     

The Power of Belnap: Sequent Systems for <Emphasis Type="BoldItalic">SIXTEEN</Emphasis><Subscript><Emphasis Type="Bold">3</Emphasis></Subscript>

The trilattice SIXTEEN₃\textit{SIXTEEN}_3 is a natural generalization of the well-known bilattice FOUR₂\textit{FOUR}_2. Cut-free, sound and complete sequent calculi for truth entailment and falsity entailment in SIXTEEN₃\textit{SIXTEEN}_3 are presented.     

<Emphasis Type="Italic">Ziran</Emphasis> and <Emphasis Type="Italic">Wuwei</Emphasis> in the <Emphasis Type="Italic">Daodejing</Emphasis>: An Ethical Assessment

In Daoist philosophy, the self is understood as an individual interdependent with others, and situated within a broader environment. Within this framework, the concept ziran is frequently understood in terms of naturalness or nature while wuwei is explained in terms of non-oppressive government. In many existing accounts, little is done to connect these two key Daoist concepts. Here, I suggest that wuwei and ziran are correlated, ethical, concepts. Together, they provide a unifying ethical framework for understanding the philosophy of the Daodejing. I explore the meaning of ziran as self-so-ness or, in human terms, as pertaining to an individual’s spontaneity. The appropriate response to the spontaneity of individuals is to avoid, insofar as possible, imposing or using restrictive norms and methods, that is, wuwei. According to this view, ziran and wuwei offer an account of ethics that attends to core notions of interdependent selfhood, including mutuality, relationality, interdependence, symbiosis, and responsiveness.     

<Emphasis Type="Italic">Ceteris</Emphasis>-<Emphasis Type="Italic">Paribus</Emphasis> Qualifiers

Antecedent-strengthening, a trivially valid inference of classical logic of the form: P → Q ? (P & R) → Q, has a counterpart in everyday reasoning that often fails. A plausible solution to the problem involves assuming an implicit ceteris paribus (CP) qualifier that can be explicated as an additional conjunct in the antecedent of the premise. The qualifier can be explicated as ‘everything else relevant remains unchanged’ or alternatively as ‘nothing interferes’. The qualifier appears most prominently in the context of the discussion of laws in the sciences, where these laws are often expressed with a CP qualifier. From an analysis of the qualifier’s role in the problem of antecedent-strengthening, we can learn more about CP qualifiers in general and in their application to the laws used in the sciences.     

Revalidation of the <Emphasis Type="Italic">Sat</Emphasis>-<Emphasis Type="Italic">Chit</Emphasis>-<Emphasis Type="Italic">Ananda</Emphasis> Scale

Sat-Chit-Ananda is an indigenous construct that refers to absolute bliss and consciousness. The present study aimed to strengthen the psychometric properties of the newly developed Sat-Chit-Ananda scale (Singh et al. in Int J Vedic Found Manag 1(2):54–74, 2014). A total of 398 students aged 17–36 years (mean age = 21.33 years, SD = 2.2, 70% males) participated in this study. An exploratory as well as confirmatory factor analysis was computed for the 17-item scale. Its’ concurrent validity was established by assessing its correlation with other well-being measures, namely Flourishing (Diener et al. in Soc Indic Res 97:143–156 2010) and Scale of Positive and Negative Experience (Diener et al. 2010). Satisfactory results were obtained from both exploratory and confirmatory factor analyses. Sat-Chit-Ananda and its factors were found to be significantly positively correlated with Flourishing and Positive Experiences and were negatively correlated with Negative Experiences. Thus, the validity of the Sat-Chit-Ananda (Singh et al. 2014) scale stands further substantiated—offering this scale as a promising new assessment tool.     

Deontological evidentialism and <Emphasis Type="Italic">ought</Emphasis> implies <Emphasis Type="Italic">can</Emphasis>

Deontological evidentialism is the claim that S ought to form or maintain S’s beliefs in accordance with S’s evidence. A promising argument for this view turns on the premise that consideration c is a normative reason for S to form or maintain a belief that p only if c is evidence that p is true. In this paper, I discuss the surprising relation between a recently influential argument for this key premise and the principle that ought implies can. I argue that anyone who antecedently accepts or rejects this principle already has a reason to resist either this argument’s premises or its role in support of deontological evidentialism.     

<Emphasis Type="Italic">Jeong-han</Emphasis> as a Korean Culture-Bound Narcissism: Dealing with <Emphasis Type="Italic">Jeong-han</Emphasis> Through <Emphasis Type="Italic">Jeong</Emphasis>-Dynamics

This article explores a Korean culture-bound emotion called jeong-han, which shares similarities with narcissism and depression in terms of causes, formation processes, emotions, cognitions, and neurotic sufferings. This article has three main goals: 1) to report and describe the presence and experience of jeong-han among contemporary Koreans; 2) to compare jeong-han with narcissism and depression; and 3) to suggest an effective way of dealing with jeong-han through jeong-dynamics. In order to effectively help people with jeong-han both in counseling and ministry settings, providing jeong and facilitating jeong-dynamics in a small group or community setting can be helpful.     

The codification of intersubjectivity in the diachronic change <Emphasis Type="Italic">AD locative</Emphasis> &gt; <Emphasis Type="Italic">A</Emphasis>(<Emphasis Type="Italic">D</Emphasis>) <Emphasis Type="Italic">indirect object</Emphasis> in Spanish

The principal aim of this paper is to analyze the relationship between intersubjectivity and grammar. We argue that intersubjectivity represents, on the one hand, a prerequisite for the development of language as a symbolic system, and therefore also for the development of grammar. Furthermore, we attempt to show that language, and especially grammar, codify intersubjectivity. That is to say, grammatical constructions represent the intersubjective interactions that situated agents maintain in different pragmatic contects. We call this phenomenon the meta-representational capacity of language. Our main object of analysis is the development of the ditransitive construction (give something to someone - dar algo a alguien) in the Spanish language. The evolution of this construction makes it clear that there is an important correlation between the degree of complexity of the codified intersubjective interaction and grammatically obligatory nature and the prominence of the grammatical construction that codifies it: the greater the complexity, the greater its obligatoriness, and vice versa.     

That <Emphasis Type="Italic">F</Emphasis>

Jeffrey King’s principal objection to the direct-reference theory of demonstratives is analyzed and criticized. King has responded with a modified version of his original argument aimed at establishing the weaker conclusion that the direct-reference theory of demonstratives is either incomplete or incorrect. It is argued that this fallback argument also fails.