A dyadic assessment of how couples indicate their commitment to each other

This study investigated the behaviors couples use to indicate their commitment in romantic relationships and explored the complex ways in which these behaviors are interconnected. Survey data were collected from 121 romantically involved couples in the United States. Dyadic analysis of the data revealed that the greater the levels of commitment, the more frequent the use of certain behaviors to indicate commitment. In addition, couples were similar in their use of the indicators, tended to project their self‐perceptions onto their partners, and had a degree of accuracy in perceiving their partners’ use of indicators. The research sheds light on some of the complex ways intimate couples experience and express commitment in the everyday lives.     

Responsible Relationship: Imago Dei and the Moral Distinction between Humans and Other Animals

In light of modern evolutionary science, some theologians have criticized using the image of God to distinguish humans from other animals. This concept, however, still offers rich theological insight into the natures of both humans and other animals. Following the relational interpretations of Emil Brunner and Karl Barth, this article explores how the imago Dei may be used to distinguish human creatures without necessarily implying a division in kind between humans and other animal creatures. Humans are distinguished not by any superior abilities they might possess, but by the character of their relationship to God and other creatures.     

HOBBES AND GAME THEORY REVISITED: ZERO‐SUM GAMES IN THE STATE OF NATURE

The aim of this paper is to critically review the game‐theoretic discussion of Hobbes and to develop a game‐theoretic interpretation that gives due attention both to Hobbes's distinction between “moderates” and “dominators” and to what actually initiates conflict in the state of nature, namely, the competition for vital goods. As can be shown, Hobbes's state of nature contains differently structured situations of choice, the game‐theoretic representation of which requires the prisoner's dilemma and the assurance game and the so‐called assurance dilemma. However, the “state of war” ultimately emerges from situations that cannot be described by any of these games because they represent zero‐sum games in which the outcome of mutual cooperation does not exist.     

Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li

Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics.     

The Japanese Tea Ceremony and Pancultural Definitions of Art

Dominic McIver Lopes and Yuriko Saito claim that the Japanese tea ceremony, or chadō, is a non‐Western art form. Stephen Davies also defends that claim. In this article, I utilize the tea ceremony as a test case for pancultural definitions of art that claim to be inclusive of non‐Western cultures without relying on Western ethnocentrism to justify their status as artworks. I argue that Davies's (2015) hybrid definition is not justified in assuming a homogenous art tradition and/or a unified conception of artistic practices in a non‐Western culture. Moreover, the cladistic structure of his definition fails to accommodate the spontaneous instantiation of new art traditions. Additionally, Jerrold Levinson's Intentional‐Historical definition cannot satisfactorily accommodate chadō. First, the nonart origins that were formative for the regard that is required for appreciation of the tea ceremony mean that the relational interpretation of the definition fails. Second, Rikyū’s tea ceremony does not count as art incidentally, as it is not a form of mimesis nor does the Japanese wabi aesthetic that is central to chadō have a precursor in known Western art. Third, if chadō does satisfy Levinson's extended theory, it comes at the cost of embracing Western ethnocentrism.     

PHILOSOPHY IN FRAGMENTS: CULTIVATING PHILOSOPHIC THINKING WITH THE PRESOCRATICS

Abstract: This article presents a strategy for introducing Presocratic thought to students in a manner that is both engaging and relevant. The first section addresses students' reactions to the claim that the Presocratics were the first philosophers. The second section considers how the fragmentary state of Presocratic thought does not hinder its comprehension. The third section proposes a classroom exercise for testing the scientific merits of each of the Presocratic theories. The final section proposes the use of a mock trial as a means of applying the materialist approach introduced by the Presocratics to contemporary debates about free will and determinism.     

HOW BROADLY DOES EDUCATION CONTRIBUTE TO JOB PERFORMANCE?

This study looks at the effects of education level on job performance in 2 ways. First, it provides a meta-analysis on the relationships between education level and 9 dimensions of job behaviors representing task, citizenship, and counterproductive performance. Results here show that, in addition to positively influencing core task performance, education level is also positively related to creativity and citizenship behaviors and negatively related to on-the-job substance use and absenteeism. Second, we investigate the moderating effects of sample and research design characteristics on the relationships between education and job performance. Significant results were found for gender, race, job level, and job complexity. The article concludes with implications for future research and the management of an increasingly educated workforce.     

Is there a Moral Case for Nationalism?

ABSTRACT Recent writings by philosophers such as David Miller and Yael Tamir have undertaken to provide nationalism with a normative foundation, a task which has been all but ignored by post-War English-language political philosophy. I identify and criticise three lines of argument which have been deployed in their writings. First, it is argued by Miller that the universalism and abstraction of rationalist moral theories have made them suspicious of 'particularisms' such as nationalism, but that they stem from a faulty metaethics. Against this I argue that abstraction and universality need not be grounded in a universalist metaethics, but can be derived pragmatically from the ethical needs of multicultural societies. Second, it is argued that liberal policies such as taxation and material redistribution, restrictions on immigration, as well as liberal concepts such as political obligation, presuppose the validity of the nationalist point of view. Against this I hold that nationalism never provides the strongest moral grounds for these policies and concepts, and that, in the specific case of distributive justice, it can even undermine them. And third, I examine the argument that the historical excesses of which nationalists have been guilty are actually the product of a narrow, 'ethnic'nationalism, in contrast to which we can articulate a categorically distinct, open, 'civic'nationalism, which would be broadly compatible with liberal political morality. I argue that the concept of civic nationalism is unstable, and that under fairly plausible and widespread empirical conditions, it either collapses back into a form of ethnic nationalism, or else becomes devoid of any recognisably nationalist content.