How we make discoveries

In trying to make discoveries, we are trying to uncover knowledge of HIDDEN realities. It appears impossible to uncover knowledge of hidden realities. How can we evaluate results? (How can we find out whether they are true or even good approximation when we cannot compare them to the hidden realities?) But we are often able to do things which appear impossible; it depends on whether we have chanced onto, or discovered, or invented, the relevant OPERATING PRINCIPLES. It appeared impossible to fly to the moon in one lifetime. We discovered the principle of the rocket. If we can discover the operating principle for making discoveries, we know how we make discoveries. In this paper, I show step by step how we can discover this operating principle.     

The myth of regaining control: Ostracism increases superstitious tendencies

Whether and how interpersonal experiences predispose people to show superstitious tendencies have been largely unexamined by past studies. By adopting a multimethod approach, three studies tested (a) whether ostracism increases superstitious tendencies through thwarted perceived control, (b) whether the dispositional need for closure moderates the effect of ostracism on superstitious tendencies and (c) whether restoring ostracized people's thwarted control weakens their superstitious tendencies. The results revealed that ostracized participants had higher superstitious tendencies than nonostracized participants did (Studies 1–3). Moreover, thwarted control mediated the effect of ostracism on superstitious tendencies (Study 2). In addition, the dispositional need for closure moderated the effect of ostracism on superstitious tendencies, such that the effect was stronger among participants with a high need for closure (Studies 1–2). Finally, restoring ostracized participants' perceived control weakened the effect of ostracism on superstitious tendencies (Study 3). Altogether, these findings feature the essential role of thwarted perceived control in understanding the link between ostracism and superstitious tendencies and the implication of control restoration in weakening the link. They also highlight the importance of dispositional characteristics in moderating people's responses to superstitions following ostracism and related forms of interpersonal maltreatment.     

The public good that does the public good: A new reading of Mohism

Mohism has long been misrepresented. Mo‐tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo‐tzu's way of benefit, basically borrowed Mo‐tzu's thesis: that the root cause of chaos is this lack of love—except Mencius renamed it the desire for personal benefit. Yet Mo‐tzu only championed ‘benefit’ to head off its opposite, ‘harm’, specifically the harm done by Confucians who with good intent (love) perpetuated rites that did people more harm than good. Mo‐tzu wanted his universal love to be the public good that would actually do the public good (i.e. benefit the collective). And he derived this from Confucius’ teaching of ‘Love (all) men’ and his Golden Rule: Render not what others would not desire. No man desires harm. As a critic of Confucian rites (especially the prolonged funeral), Mo‐tzu worked to replace the blind custom of rites with his rational measure of ‘rightness’: what is right must do good (i.e. benefit the intended recipient). It is not true that Mohists were ‘joyless’ ascetics; they would gladly celebrate a good harvest with wine and folk song—not expensive court music—with the people. Since Mohist discourse is ‘public’ (that is, accountable), it is also only proper that what is ‘right’ should be outer (means‐end efficacy) and not inner as Mencius would insist.     

Book reviews

Enlightenment East and West Leonard Angel, 1994 Albany, State University of New York Press 388 pp.

Visions of Power: Imagining Medieval Japanese Buddhism Bernard Faure, trans, by Phyius Brooks, 1996 Princeton, Princeton University Press 329 pp.

Pāli Buddhism. Curzon Studies in Asian Philosophy Frank J. Hoffman & Deegaixe Mahinda (Eds), 1996 Richmond, Curzon Press xiii + 233 pp., ISBN 0 7007 0359 4, hb £40

Friendship East and West: philosophical perspectives Oliver Leaman (Ed.), 1996 Richmond UK, Curzon Press ix + 288 pp., ISBN 0 7007 0358 6, hb £40

Heidegger's Hidden Sources: East Asian Influences on his work Reinhard May, trans, by GRAHAM PARKES, 1996 London, Routledge xviii+ 121 pp., hb £35.00, pb £11.99

The Social Self in Zen and American Pragmatism Steve Odin, 1996 Albany, SUNY Press xvi + 482 pp., ISBN 0 9714 2492 8, pb $24.95

The Art of living. Aesthetics of the Ordinary in World Spiritual Traditions Crispin Sartwell, 1995 Albany, State University of New York Press xiv+ 163 pp., hb

East‐West Encounters in Philosophy and Religion Ninian Smart & B. Srinivasa Murthy (Eds), 1997 London, Sangam Books xxiii + 411 pp., ISBN 0 8613 2375 0, hb £24.95

Confucianism and Christianity: a comparative study of Jen and Agape Xinzhong Yao, 1996 Brighton, Sussex Academic Press viii+ 164 pp., ISBN 1 8987 2325 7, hb £35 and $55     

Stress and Social Support in Parents whose Children are Hepatitis B Virus (HBV) Carriers: A Comparison of Three Groups in Guangzhou

The present study compared the moderating effect of social support on parental stress variables and mental health among three groups of parents: parents of HBV (Hepatitis B Virus) children who attended the special health kindergarten, parents of HBV children who stayed at home, and parents of healthy children who attended the ordinary kindergarten. These families resided in the city of Guangzhou. A set of questionnaires measuring parental stress and social support were given to the mothers after a one-hour interview. Results showed that parents of HBV children were significantly more stressed and psychologically at risk than parents of healthy children. They also sought help from social resources more often than the parents of healthy children. Parents of healthy children who attended the ordinary kindergarten reported the highest levels of overall social support, i.e. the number of very close friends and relatives with whom they could form close emotional attachments. Although they reported a lower number of acquaintances available, they also reported the most satisfactory relationships with the support provided by their acquaintances, lower levels of stress, fewer somatic problems, more adequate general health, and more perceived meaning in life than did parents of HBV children, and social support is one of the main influences on stress or parental health. The findings call for further research to focus on parents' well-being and social support that is helpful in addressing the needs of the family.     

Is there a logic of incoherence?

What should we do when we discover that our assessment of probabilities is incoherent? I explore the hypothesis that there is a logic of incoherence—a set of universally valid rules that specify how incoherent probability assessments are to be repaired. I examine a pair of candidate‐rules of incoherence logic that have been employed in philosophical reconstructions of scientific arguments. Despite their intuitive plausibility, both rules turn out to be invalid. There are presently no viable candidate‐rules for an incoherence logic on the table. Other ways of dealing with incoherence are surveyed, and found either to be unsatisfactory or to rely on a logic of incoherence in the end. The resolution of these antagonistic conclusions is left to future researchers.     

Measuring and predicting the effects of alcohol consumption on contrast sensitivity for stationary and moving gratings

Contrast sensitivity was measured for 12 healthy young males while sober, after ingestion of an alcohol placebo, and after ingestion of alcohol (95% grain alcohol; mean estimated blood alcohol level = .088%). Observations were made for both stationary gratings and gratings that traveled through a circular path and required pursuit eye movements. The significant alcohol-related reduction in contrast sensitivity was 2.6 times greater for moving (.29-log-unit reduction) than for stationary gratings (.11-log-unit reduction). The loss in contrast sensitivity for the moving gratings of high spatial frequency (12 cpd) was particularly severe (.37 log unit). Estimated blood alcohol level was correlated with the loss in contrast sensitivity for moving gratings (r = .61), but not with the loss for stationary gratings. Estimated blood alcohol level was strongly correlated with the difference between the loss in contrast sensitivity to moving and stationary gratings (r = .75). These results are consistent with reports that alcohol consumption degrades the ability to make pursuit eye movements. Subjects’ perceived intoxication level was not a reliable predictor of any index of visual performance.     

Alienation: A Symptomatic Reaction of Educated Unemployed Youth in India

A 21-item 4-point Alienation Scale (Kureshi & Dutt, 1979) in Hindi was administered to a randomly selected group of 400 educated youth equally divided into: (1) technically educated unemployed, (2) non-technically educated unemployed, (3) technically educated employed, and (4) non-technically educated employed. This scale aimed to ascertain in these subjects comparative degrees of feeling of alienation and its dimensions. Results of statistical comparison revealed that the technically and the non-technically educated unemployed youth, as compared to their employed counterparts, evinced relatively a greater vulnerability to the feeling of alienation and its dimensions, though the latter were also moderately susceptible in this regard. Further, it was found that the technically educated unemployed youth were more prone to alienation and its dimensions and the non-technically educated employed youth were the least affected, with the non-technically educated unemployed and the technically educated employed youth in second and third places respectively. The study also indicated a close association between different dimensions of alienation, both with each other and with the total scale scores.     

Reflections on a medical ethics for the future

Recently, the attitude and performance of the physician have been questioned and new codes of medical ethics have been introduced. Any ethics proposed for the future is a scenario reflecting the composer's selectivity. Envisaged ethics of truthful, non-paternalistic, responsible physician-patient interaction will have far-reaching implications for autopsy, euthanasia, abortion, suicide, genetic engineering, transplantation, clinical trials, status of the psychiatric patient, physician immunity and liability. Conflicts between personal and societal medical ethics may continue to be insoluble. A possible projection of the physician's ethics on that of the politician is discussed. A new medical ethics should encompass principles of different creeds and be supranational.     

Personal Contact with Refugees is Key to Welcoming Them: An Analysis of Politicians' and Citizens' Attitudes Towards Refugee Integration

Politicians are influential both in directing policies about refugees and in framing public discourse about them. However, unlike other host country residents, politicians' attitudes towards refugees and integration are remarkably understudied. We therefore examine similarities and differences between politicians' attitudes towards refugee integration and those held by citizens. Based on the stereotype content model, we expect that political ideology informs stereotypes about refugees, which subsequently shape attitudes towards refugee integration. Based on the Contact Hypothesis, we further argue that personal contact with refugees reduces negative stereotypes about them—in particular for those endorsing a right-wing ideology. We draw on data collected via two surveys with 905 politicians and 8013 citizens in the Netherlands to show that (1) unlike those with a left-wing orientation, residents (i.e., both politicians and citizens) with a right-wing orientation hold more negative stereotypes about refugees, which in turn relate to more negative attitudes towards refugee integration; (2) personal contact with refugees is associated with less negative stereotypes among residents; and (3) politicians, compared to citizens, report less negative stereotypes and more positive attitudes towards refugee integration. The practical implication of fostering residents' contact with refugees as well as the implications for future research are discussed.