The Effects of Employees’ Perceived Intrinsic Motivation on Knowledge Sharing and Creative Self-Efficacy

Knowledge sharing is the major driving force to maintain enterprises’ competitiveness. This study extends the current knowledge-sharing research by considering knowledge sharing as comprising four types: automatic response, rational reflection, ridiculed reflection, and deprived reflection, based on Kahneman’s (2011) types of system thinking. Drawing on the motivation-action-outcome model, this study explored how individuals’ intrinsic motivation can guide the action of knowledge sharing and reflect the outcome of creative self-efficacy in intelligent transportation jobs. By snowball sampling in intelligent transportation companies, a total of 232 effective questionnaires were collected, and confirmatory factor analysis with structural equation modeling was performed. The research results showed that: intrinsic motivation was positively related to the four types of knowledge sharing tendencies; automatic response was not significantly related to creative self-efficacy; rational reflection was positively associated with creative self-efficacy; but ridiculed and deprived reflection were negatively related to creative self-efficacy. These results can be applied to encourage employees to practice rational reflection in knowledge sharing to enhance their creative self-efficacy in intelligent transportation jobs.

Yorùbá Ethics of Interpersonal Relations in Ọbasá’s Poetry

In the context of Yorùba interrelation, every human being is involved with ́ a clearly defined tradition laced with mutual benefits. The custom of human interpersonal relationship and the challenges thereof are critical issues in modern Yorùbá society. The themes of Yorùbá ethics as related to interpersonal relation are prominent in Obasa ̣’s poetry. In this essay, we identify and ́ analyze the ethical themes in Obasa ̣’s poetry and compare the poet’s engagement with the Yorùbá philosophy with a view to establish their relevance to the contemporary Yorùbá society. Wolfgang Iser’s (1996) principle on hermeneutics that “(texts) impacts information to the reader vis-a-vis the reader’s experience” is our model for the analysis of this paper (63). The ethical issues in Obasa’s poetry are anchored ́ to three sociocultural Yoruba concepts: communalism, cultural ideology on salutation, and conflict resolution. Tis paper affirms the poet’s rational reflection on the Yorùbá cultural ideology and pragmatic approach to ethical issues. As I argue in the essay, the poet’s perspectives affirm the basis of Yorùba ethical concepts on communalism and how it portrays human beings ́ as social “animals.”

Colloquium 3 Commentary on Elliott

Jay Elliott considers Aristotle’s view on the voluntariness of virtue and vice in his Nicomachean Ethics III.5 by exploring two rival interpretations. According to Elliott, the libertarian reading emphasizes the freedom that mature agents have to change their characters after rational reflection but neglects the role that upbringing plays in character formation. In contrast, the compatibilist reading stresses the agents’ upbringing in shaping their beliefs and desires. Elliott explains that because compatibilists maintain that agents’ actions stem from their own beliefs and desires, their actions, which reveal their character, are voluntary. Nevertheless, Elliott holds that because the agents, for the compatibilists, lack the power to change their beliefs and desires, the compatibilist account downplays the voluntariness of character in Aristotle’s own view. Elliott criticizes these rival interpretations and focuses on the concept of “practice” to argue that Aristotle’s view of character is both voluntary and subject to one’s upbringing. I discuss Aristotle’s concepts of voluntariness and practice in evaluating Elliott’s interpretation.

Rational Reflection in the Post-epidemic Era: Institutional Advantages and Improvement of Governance Efficiency

Currently, the national epidemic prevention and control is still facing the challenges of secondary risk stacking, coordinated optimization of multi-party governance resources, and effective conversion of normal and abnormal conditions. Therefore, systematic thinking should be established in the normalized precision prevention and control and local emergency response, prevention and control should be implemented in accordance with the law, and source governance should be strengthened so as to overcome the risk challenges and improve governance efficiency.

What does Divination Mean for Plato’s Socrates? On the Relationship between Being and the Good

Has philosophy ever completed a transition from divine revelation to rational reflection? Has it been Plato’s goal? In this paper I will establish and examine a parallel between divination and philosophy embodied in Plato’s Socrates. I will cite instances from both directions to analyze Plato’s indecision concerning a philosophical treatment of divination: On the one hand, Plato renovates the cultural stock of divination to supplement the rational process of Socratic dialectics. In particular, when he makes a proposal not as a proven proposition, but as the starting point of discussion, Socrates frequently helps himself to divinatory language. On the other hand, Plato does not seem to abandon the nondiscursive elements in his narrative, especially since the vision of the ultimate objective of the Platonic-Socratic project, i.e. the Good, requires a resort to divination. The indecision is reflected in the textual ambivalence as to whether the being of the Good transcends other forms or is on a par with other forms as the noblest form. Based on the correlation between the power of knowledge and the object of knowledge, I will argue that the epistemic entanglement of divination with reason in Plato’s approach corresponds to the ambiguous relationship between being and the Good in Plato’s ethically imbued metaphysical scheme. Since Plato presents Socrates as a seer in the aforementioned occasions, I will further suggest that Plato presents himself as a collector of oracles by preserving Socratic’s teaching in writing, whose ultimate meanings are open to interpretation and debate.

Razão (jñāna) e Devoção (bhakti) no Advaita Vedānta: Madhusūdana Sarasvatī (séc. XVI) e o Bhagavad Gītā

Razão (jñāna) e Devoção (bhakti) no Advaita Vedānta: Madhusūdana Sarasvatī (séc. XVI) e o Bhagavad Gītā 1 Resumo: O artigo tem por objetivo empreender a análise dos princípios constitutivos da práxis devocional (bhakti) proposta pelo Bhagavad Gītā, segundo a interpretação do filósofo Madhusūdana Sarasvatī (séc. XVI). Excelso representante do Advaita Vedānta (“[Escola da] Não-Dualidade”), Madhusūdana Sarasvatī buscou incorporar as práticas devocionais à epistemologia tradicional da escola, centrada num exercício radical de reflexão racional (jñāna), em sintonia com os ensinamentos do filósofo fundador Śaṅkarācārya (séc. VIII). Devoto inarredável de Kṛṣṇa, Madhusūdana Sarasvatī cumpriu sua tarefa filosófica em meio a uma interlocução fascinante com a escola Acintyabhedābheda Vedānta (“[Escola da] Não-diferença e da Diferença Inconcebíveis”), fundada por Caitanya Mahāprabhu (séc. XVI), de orientação predominantemente devocionalista vaiṣṇava.Palavras-chave: Devoção. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Reason (jñāna) and Devotion (bhakti) in Advaita Vedānta: Madhusūdana Sarasvatī (16th century) and the Bhagavad Gītā Abstract: The article aims to undertake the analysis of the constitutive principles of devotional praxis (bhakti) proposed by the Bhagavad Gītā, in accordance with philosopher Madhusūdana Sarasvatī’s (16th century) interpretation. A great representative of Advaita Vedānta (“[School of] Non-Duality”), Madhusūdana Sarasvatī sought to incorporate devotional practices into the school’s traditional epistemology, centered around a radical exercise of rational reflection (jñāna), in line with the teachings of philosopher and founder Śaṅkarācārya (8th century). A great devotee of Kṛṣṇa, Madhusūdana Sarasvatī fulfilled his philosophical task in the midst of a fascinating dialogue with the school Acintyabhedābheda Vedānta (“[School of] Non-difference and Inconceivable Difference”), founded by Caitanya Mahāprabhu (16th century), of a predominant vaiṣṇava devotionalist orientation. Key-words: Devotion. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Raison (jñāna) et Dévotion (bhakti) dans Advaita Vedānta: Madhusūdana Sarasvatī (XVIe siècle) et la Bhagavad Gītā Résumé: L'article vise à entreprendre l'analyse des principes constitutifs de la praxis dévotionnelle (bhakti) proposée par le Bhagavad Gītā, selon l'interprétation du philosophe Madhusūdana Sarasvatī (XVIe siècle). Représentant notable d'Advaita Vedānta («[École de] non-dualité»), Madhusūdana Sarasvatī a cherché à incorporer les pratiques de dévotion dans l'épistémologie traditionnelle de son école, centrée sur un exercice radical de réflexion rationnelle (jñāna), conformément aux enseignements du philosophe fondateur Śaṅkarācārya (8ème siècle). Un ardent dévot de Kṛṣṇa, Madhusūdana Sarasvatī a accompli sa tâche philosophique au milieu d'un dialogue fascinant avec l'école Acintyabhedābheda Vedānta («[École de] la différence non-différence et inconcevable»), fondée par Caitanya Mahāprabhu (XVIe siècle), et dont l’ orientation est principalement dévotionnelle vaiṣṇava. Mots clés: Dévotion. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Data de registro: 30/07/2020 Data de aceite: 21/10/2020 1 As palavras transliteradas do sânscrito seguem as normas do International Alphabet of Sanskrit Transliteration (I.A.S.T.). Todas as traduções de originais em sânscritos foram feitas pelo autor

Covid-19 and the civilizing process

This article outlines the key elements of Norbert Elias’s theory of the civilizing process that can usefully be drawn upon to develop a detached, less present-focused sociological understanding of the Covid-19 pandemic. Three ideas are highlighted: first, this is in fact an old story, in the sense that we’re in the middle of a constellation of long-term processes, and this matters in a number of ways. Second, human civilization, understood as based on expanding and intensifying forms of global interdependence, is both a cause and part of the solution to the problems we are facing. Third, the causes, effects and possible responses to the Covid-19 pandemic are tightly bound up with what kinds of persons we are. It concludes that a sustainable response to crises like pandemics will only be organized around rational reflection to a limited extent: in significant ways it will be constituted by shifts at the emotional and psychological level, in the realm of culture and habitus, by the formation of particular ways of being a person.

Studying Fyodor Dostoyevskyʼs “A Writerʼs Diary” at School

Актуальность статьи состоит в предложенном подходе к рассмотрению в 10 классе средней школы малой прозы «Дневника писателя» Ф. М. Достоевского, что позволяет учащимся подойти к осмыслению ключевых идей и эстетических принципов писателя, оценить художественные достоинства его рассказов и фельетонов и подготовиться к изучению романа «Преступление и наказание». Цель статьи — изучение философских воззрений Ф. М. Достоевского и построения диалога в текстах «Дневника писателя». Предметом исследования являются ценностные позиции и интенции автора и героев и организация диалога в текстах «Дневника писателя». Изучение организации диалога в прозе Достоевского позволило сделать следующе выводы: проблема, которая приводит героя к самоубийству, состоит в его материалистических убеждениях и эгоистической замкнутости на себе (рассказ «Приговор»); проблема грешника из народа — в его гордости и психической стихийности, однако если в душе нет религиозного нигилизма, то способность обращения к Богу и к покаянию сохраняется (фельетон «Влас»); проблема разорванности диалога в обществе — в забвении человеком евангельских ценностей (рассказ «Мужик Марей»). Предложенный в статье подход к изучению в средней школе малой прозы писателя помогает учащимся понять, что для выхода России на новый этап исторического пути, по мысли Достоевского, образованному русскому обществу необходимо, сохранив способность к рациональной рефлексии, самоанализу, обратиться сердцем к народу, воспринять живущую в глубинах его души правду Христа, выражающуюся в способности и готовности человека к состраданию другому. The article is relevant, for it proposes a relevant approach to the investigation of Fyodor Dostoyevskyʼs “A Writerʼs Diary” by 10thgraders and enables grade 10 students to appreciate Dostoyevskyʼs short stories and satirical stories and to prepare to read “Crime and Punishment”. The aim of the article is to study Fyodor Dostoyevskyʼs philosophical views and to investigate the way he encourages a dialogue in “A Writerʼs Diary”. The research focuses on Dostoyevskyʼs values and intentions and on the way he addresses his readers. The analysis of Dostoyevskyʼs prose enables the author of the article to make the following conclusions: Dostoyevskyʼs character is compelled to commit suicide by his materialistic views and self-centeredness (the short story “The Sentence”); Dostoyevskyʼs charactersʼ vanity and psychological spontaneity are a great problem, however if people do not disown religion, they have a chance to turn to God and repent (the satirical story “Vlas”); social isolation is triggered off by disregard for gospel values (the short story “The Peasant Marey”). The article suggests an approach to the investigation of Dostoyevskyʼs short stories at secondary school that enables school children to understand that according to Dostoyevsky, further development of Russia is only possible if Russian people preserve their capability of rational reflection, self-analysis, their appreciation of common people, their sincere belief in the truth of Christ, their ability and readiness to feel compassionate to other people.

Motivating Solidarity with Distant Others

It is widely acknowledged that although people show considerable concern about the well-being of family, friends, and others close to them, perhaps extending to their own national group, they most often show much less concern for the needs and rights of distant others, for example, those working in sweatshop conditions, or suffering from extreme poverty, or experiencing severe impacts from climate change. This chapter considers the motivation people might have (or might come to have) for taking the needs and rights of these distant others seriously and for standing in solidarity with them. Does this motivation arise from rational reflection on their rights and their equal moral status, as traditionally conceived, or does it require beyond this a disposition to empathy or to care? Drawing on recent philosophical analyses of empathy and on the feminist ethics of care, as well as on the author’s own previous account of transnational solidarities, the chapter analyzes some of the epistemic and motivational aspects of empathy, while also taking note of its potential dangers. It goes on to argue that rational respect can usefully be supplemented with an understanding of the perspective of the other and “feeling with” them and explores some specific ways in which empathizing can transform critical reasoning in global contexts. The chapter’s conclusion suggests some implications of this account for the current issue of how to conceive of the responsibility for fulfilling the requirements of global justice.

Fiction, truth, and the transmission of belief

This chapter focuses on the ways in which we acquire propositional beliefs, and sometimes knowledge, from fictions. It distinguishes between pathways to belief that depend on sub-rational mechanisms such as heuristics and biases, and pathways that encourage rational reflection on the issues in hand. It suggests a mechanism for generating reasonably reliable factual beliefs from fictions, but emphasizes the difficulty of extending this account to cover the evaluative propositions more often celebrated as the fruits of engagement with literature. It concludes by considering the case for saying that whatever we may learn from fiction has nothing to do with the literary value of the work itself. I argue that this cannot be the correct view.