Sacrifices,Aspirations and Morality: Williams Reconsidered

When a person gives up an end of crucial importance to her in order to promote a moral aim, we regard her as having made a moral sacrifice. The paper analyzes these sacrifices in light of some of Bernard Williams’ objections to Kantian and Utilitarian accounts of them. Williams argues that an implausible consequence of these theories is that that we are expected to sacrifice projects that make our lives worth living and contribute to our integrity. Williams’ arguments about integrity and meaning are shown to be unconvincing when the content of projects is left open. However, a look at his later arguments suggests a reason to be concerned about defensible ethical projects as understood through what he refers to as “the morality system”. The problem for theories of this type turns out to be not merely conflicts between ethical projects and moral demands but making sense of some of the ethically relevant features of these projects. Accommodations to moral theories that leave room for ethical projects may be insufficient to explain such features, for example in cases where agents demand more of themselves than the theories require. Making the theories more demanding is also problematic. Williams’ view about the role ethics plays in our conception of the life we want to lead provides a better account of these cases.

Stability and specificity of meaning in life and life satisfaction over one year

Meaning in life and life satisfaction are both important variables in well-being research. Whereas an appreciable body of work suggests that life satisfaction is fairly stable over long periods of time, little research has investigated the stability of meaning in life ratings. In addition, it is unknown whether these highly correlated variables change independent of each other over time. Eighty-two participants (mean age = 19.3 years, SD 1.4; 76% female; 84% European-American) completed measures of the presence of meaning in life, the search for meaning in life, and life satisfaction an average of 13 months apart (SD = 2.3 months). Moderate stability was found for presence of meaning in life, search for meaning in life, and life satisfaction. Multiple regressions demonstrated specificity in predicting change among these measures. Support for validity and reliability of these variables is discussed.     

Happiness,Rationality, Autonomy and the Good Life

The paper starts with a general discussion of the concepts of happiness and the good life. I argue that there is a conceptual core of happiness which has to do with one’s life as a whole. I discuss affective and attitude or life satisfaction views of happiness and indicate problems faced by those views. I introduce my own view, the life plan view, which sees happiness as the ongoing realizing of global desires of the person. I argue that on such a view one’s life could be happy without a high level of rationality or a high level of autonomy; such rationality and autonomy are not built into the concept of happiness. So while happiness is a final value, and good for the person, it is not the only final value. Rationality and autonomy are also final values and, where they exist, are good as ends for the person, part of the good life.     

The Laozi Code

The term “dao” (道) has been playing the theoretically paradigmatic role in almost all East Asian philosophies, religions, and cultures. The meanings of the term “dao” in the Dao De Jing and other ancient East Asian texts have remained hermeneutically problematic up to this point in time. This article argues that one of the main causes of this hermeneutical problematic is the failure to establish a theoretically formal typology of the “dao.” It further suggests that a hermeneutically disciplined reading of the 76 uses of the term “dao” in the Dao De Jing accomplishes two important goals: (1) it demonstrates that a typological approach may enhance an understanding of the Laoian Dao, and (2) it provides some good data to begin reconstructing such a theoretically formal dao-typology.     

Is T<Emphasis Type="SmallCaps">u</Emphasis> Wei-ming Confucian?

Tu Wei-ming’s discourse has been badly understood by some Western philosophers who study Confucianism. I suggest that this misunderstanding stems from the fact that these philosophers fail to realize that Confucian discourse is in an entirely different register from Western philosophical discourse. I then propose my own preliminary definition of Confucian discourse in five points and present a structural analysis of a text by Tu Wei-ming. Finally, I consider which features of Tu’s discourse can properly be called Confucian. The answer to this question reflects not only on Tu but also on Confucian discourse and the study of Confucianism in general.     

An evaluation and comparison of claims made in behavioural investigative advice reports compiled by the National Policing Improvements Agency in the United Kingdom

This study examined the content of a contemporary sample of behavioural investigative advice reports produced by the National Policing Improvements Agency (NPIA), formally known as the National Centre for Policing Excellence, and compared this sample with previous offender‐profiling samples reported by Alison, Smith, Eastman, and Rainbow in 2003. Forty‐seven reports written in 2005 were content analysed. The reports contained 805 claims, although 96% of the claims contained grounds for their claim, only 34% had any formal support or backing. In terms of confirmability, 70% of the claims were verifiable. However, only 43% were falsifiable, in that they could be objectively measured post‐conviction. Analysis also showed that there were differences when comparing the different types of claims made (i.e. behavioural, temporal) and the different types of reports compiled by the NPIA (i.e. behavioural assessment report, linking report, etc.) Comparisons show that there is a very large positive difference between the contemporary behavioural investigative advice sample and previous non‐NPIA expert advice in terms of the substantiveness of their arguments. Contemporary NPIA behavioural investigative advice has clearer boundaries around the claims made and presents material in a more coherent and evidence‐based format than previous expert advice. Copyright © 2007 John Wiley & Sons, Ltd.     

儒家社群主义略论

As a social and political thought, communitarian ideas appeared in the Pre-Qin Confucianism. By the Song Dynasty, it had become a systematic theory, namely, the learning of the “four books.” As a social and political theory, not only can Confucian communitarianism contribute to Western liberalism, but it can also be an intellectual resource for the development of democracy in East Asian countries and regions. The future of the Confucian communitarianism lies in its critique of itself and its discourse with Western liberalism, by which Confucianism evolves from communitarianism into liberalism. __________ Translated from Wenshizhe 文史哲 (Literature, History and Philosophy), 2006, (4): 31–37     

从诠释学看墨辩研究的逻辑学范式

This article describes the logic paradigm in the “Mobian” 墨辩 (the debate theory of the Mohist school) investigation from the point of view of hermeneutics, discloses the relationship between the overinterpretation tradition in China and the logic paradigm in the “Mobian” investigation, observes the overinterpretation of the “Mobian” by the creators and supporters of the logic paradigm from Liang Qichao and Hu Shi to the modernists, including mathematical logicians, and analyzes Shen Youding’s reflections on the logic paradigm in his later life. Translated by Huang Deyuan (proofread by Hsiung Ming) from Xueshu Yanjiu 学术研究 (Academic Research Journal), 2005, (1): 49–56     

儒学的一种缺弱:私德与公德

In a society dominated by Confucian ethics, a spirit of Confucian public morality can be seen in the Confucian debate over publicness and privateness, but it is usually activated in circumstances of large ethical crisis. Confucian theory mainly uses ethical relationships to create self and social identities, causing problems of identification in the public life and hindering the expression of moral feelings and actions, thus revealing a weakness in public morality. This is a space that Confucianism has not yet been able to cover, and also where it has room for growth. Translated by Huang Deyuan from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2006, (1): 30–36     

Comparing Quality of Life Instruments in a Population of Abused Women

The SF-36 Health Survey and the WHO Quality of Life Index—BREF (WHOQOL-BREF) were used to study quality of life among women who had experienced intimate partner violence (IPV). The aim was to determine how these instruments correlated with each other and with physical and psychological IPV, in order to find the best instrument to use. IPV was measured using the Severity of Violence against Women Scale (SVAWS) and the Psychological Maltreatment of Women Index (PMWI). A self-administrated questionnaire was given to women able to understand Norwegian who were staying at a women’s shelter in Norway for more than 1 week. 87 of 212 women asked to participate completed the questionnaire. The physical acts of violence in SVAWS correlated significantly (P<0.001) with both the general health and bodily pain dimensions in SF-36 and global overall health (OH) in WHOQOL-BREF. Most correlations between WHOQOL-BREF and SF-36 were moderate. The WHOQOL-BREF domains explained 46% of the variance in OH and 40% of the variance in the global overall quality of life (OQOL). The SF-36 domains explained 66% of the variance in OH and 27% of OQOL. The mean WHOQOL-BREF and SF-36 scores were all low. The SF-36 correlated better with physical and psychological IPV in this population than the WHOQOL-BREF. The significant correlations between the OH, general health and bodily pain domains and acts of violence show the importance of including questions concerning bodily symptoms in determining the quality of life in a population of abused women.