Honour and Kingship in Herodotus: Status,Role, and the Limits of Self-Assertion

The notion of timê (τιμή, normally translated “honour”) is a key concept when it comes to thinking about virtues, roles, and duties in ancient Greek ethics and society, both in popular and in philosophical terms. This discussion concentrates on the work of the fifth-century historian, Herodotus, where the idea of timê as the fulfilment of a specific role in society takes on particular and interesting inflections. In Herodotus, as in Greek generally, timê covers both the esteem that one receives from others and the claim to esteem that the individual him- or herself brings to bear in social interaction. Thus timê is both “deference” and “demeanour” (to use Goffman’s terminology). As a quality of an individual that commands others’ respect, timê also encompasses the roles that are bound up with one’s status. Roles and offices express, attract, and demand timê, but such demands are normally constrained by reciprocal respect for the timê of others. The office of the Persian king, however, appears at first sight to involve unconditional claims to recognition respect, powerful drives towards appraisal respect (in Darwall’s terminology), and only limited acknowledgement of either ethical norms or others claims as potential limitations to regal self-assertion. Closer inspection, however, reveals that the values of mutual respect that underpin the freedom enjoyed by citizens of Greek poleis are also felt by Herodotus to ground claims to freedom and independence on the part of those poleis themselves, claims that the historian’s narrative suggests are ultimately upheld by the gods and embedded in the structure of the cosmos itself.     

The study of the Persian mystical fable’s capacity to be rewritten as spiritual literature for children in the light of the theory of relational consciousness

ABSTRACT

‘Relational consciousness’ introduces four kinds of relationships as characteristics of children’s spirituality: relation with self, others, environment and the higher being or God. These four relationships have also been noted in Persian mystical fables. The aim of the present study is to review some of these fables so as to assess their capacity for being rewritten as spiritual literature for children in the light of this theory. We contend that fables which pay more attention to the relationship with self and God, have less capacity because of their abstract concepts. Fables concerning the relationship with the environment and others are more suitable for being rewritten for the child reader, as they are more objective and perceptible. Many fables of this kind have the potential to guide the reader from the relationship with the environment and others to the relationship with self and God. The study also shows that Persian mystical fables could be used as a rich source for nourishing the child’s spirituality according to the theory of relational consciousness.     

原始儒家德性政治思想的遮蔽与重光——《缁衣》郭店本、上博本与传世本斠论

By analyzing the author of Ziyi 缁衣 (Black Costumes) as well as Ziyi’s transmission and evolution by studying and analyzing the ancient text, one can see that Ziyi was a work of Zisi or the Zisi and Mencius School. Comparing the similarities and differences between the transmitted version of Ziyi and its Guodian 郭店 and Shangbo 上博 versions, one finds that the original version of Ziyi had been significantly revised by Confucian classics teachers in the unstable political and social climate during the Western Han Dynasty, specifically, the thought of moral politics of the original Confucians contained in the work was garbled and concealed, and the idea of law and the legal system was highlighted accordingly. The uncovered Guodian and Shangbo versions of Ziyi have removed the shroud that Confucians in the Han Dynasty had spread over it for 2, 000 years, revealing the thought of moral politics of the original Confucians. Translated by Huang Deyuan from Kongzi Yanjiu 孔子研究 (Confucius Studies), 2007, (1): 30–41     

读帛书《缪和》篇

帛书《易》的出土,使我们看到了汉初今文本的原貌,而最可贵者,乃是帛书《易传》各篇中多有对经文的解释,虽不系统完整,但亦可使我们窥见不少汉初今文《易》义。今试举《缪和》篇中数条较为完整可观的卦例,并将其与《经典释文》、《周易集解》所引汉魏诸家之解作一对比,以期为我们重新认识汉《易》,特别是今文《易》与古文《易》,提供一些重要启发与借鉴。     

4O例皮肤恶性黑色素瘤患者生存质量的临床分期评价

皮肤恶性黑色素瘤是一种高度恶性的皮肤肿瘤,且转移早、易复发、治疗效果不理想,如何提高患者的生存质量成为医学领域一个重要的课题。本文用EORTCQLQ-C30V3．0中文版量表对40例皮肤恶性黑色素瘤患者的生命质量进行临床分期测评,采用t检验与因子分析法进行比较分析,结果发现I期、Ⅱ期患者积分公因子在疲乏、情绪低落、食欲...     

Validation of the factor structure of the Greek adaptation of the Sociocultural Attitudes Towards Appearance Questionnaire (SATAQ-3)

The current study aimed to confirm the factor structure and reliability of the newly translated Greek version of the Sociocultural Attitudes Towards Appearance Questionnaire-3 (SATAQ-3) among 1753 Greek-Cypriot high school students. Results of the structural equation modeling indicated a very good fit with the original four-factor structure of the SATAQ-3 for both males and females. The Cronbach's alpha coefficients for the four subscales were .92 for ‘Internalization-General’, .82 for ‘Internalization-Athlete’, .94 for ‘Pressure’ and .88 for ‘Information’. Further analyses showed no significant differences between BMI categories with respect to the Internalization-General, Internalization-Athlete and Information factors but there were significant differences on the Pressure factor. The findings of the current study support the existence of the original four-factor structure of the SATAQ-3. The validity and reliability results of the Greek version of the SATAQ-3 support its use in Greek-speaking countries or populations.     

Confirming the Factor Structure of the 41-Item Version of the Schutte Emotional Intelligence Scale

The main aim of this study was to investigate the factor structure of the 41-item version of the Schutte Emotional Intelligence Scale within a South African nursing environment. An availability non-probability sample (N =290) of nurses from hospitals in the North-West and Gauteng Provinces of South Africa were taken. Participants completed the Schutte Emotional Intelligence Scale (SEIS). The data were analysed by employing Structural Equation Modelling (SEM) via AMOS. The data fitted the original model of Emotional Intelligence of Salovey and Mayer (1990), best explaining 58.52% of the variance. The results supported a five-factor structure of the SEIS. The five factors were named: Emotion Utilisation; Emotion Management; Emotion Awareness; Emotion Perceiving and Emotion Integration.     

Further Psychometric Evaluation of the Japanese Version of an Academic Self-Concept Scale

In the present study, the author replicated earlier research (Paik & Michael, 1999) seeking additional information on the reliability and construct validity of a Japanese academic self-concept scale, a 70-item questionnaire comprising S subscales (Aspiration, Anxiety, Academic Interest and Satisfaction, Leadership and Initiative, and Identification vs. Alienation). A sample of 1% Japanese high school students completed the scale. Internal consistency reliability for the S subscales ranged from .75 to .87. Confirmatory factor analyses performed on several alternative models showed that the a priori 5-factor model fit the observed data best—a finding consistent with the previous study. Results of Z tests revealed statistically significant score differences between genders and between high and low academic achievers.