In this paper I argue that Confucius' view of learning in the Analects entails critical thinking. Although he neither specified the logical rules of good reasoning nor theorised about the structure of argument, Confucius advocated and emphasised the importance of critical thinking. For Confucius reflective thinking of two sorts is essential to learning:(1) reflection on the materials of knowledge, in order to synthesise and systemise the raw materials into a whole, and to integrate them into oneself as wisdom; (2) reflection on oneself, (a) in order to ensure that such synthesis, systemisation, and integration proceed in an open-minded, fair and autonomous way, and (b) in order to integrate knowledge with the self, that is, to internalise it until it becomes oneself. BASIC CONCEPTS AND PROBLEMSThere is no discussion of rational demonstration or logical reasoning in Confucius' Analects. Does this lack of interest in a philosophy of logic and the theory of reasoning mean that Confucius was not concerned with correct reasoning or critical thinking? Not necessarily, of course. Correct reasoning and critical thinking can proceed without being theorised about. My contention here is stronger than this, however: it is not only that this can happen but that it did happen in the work of Confucius and other Chinese philosophers. As A. C. Graham, a noted commentator, has pointed out, recent studies of Chinese philosophy, including Confucius' thought, 'reveal y that most of the ancient Chinese thinkers are very much more rational' than earlier commentators have believed (Graham, 1989, p. 7). The absence of a theory of reasoning, then, does not mean that Confucius's thought is less rational than that of philosophers who provide such a theory. 1 All this means, if Graham is right, is that he was more interested in how we should conduct our social, political and personal affairs-with the use of reason-than he was in an abstract theory of reason itself.But to defend Confucius as someone whose thought is rational is not sufficient to show that he is a philosopher of education worth paying

Purpose: This paper is a critical review of the descriptive phenomenological methodology in Korean nursing research. We propose constructive suggestions for the improvement of descriptive phenomenological methodology in light of Husserl’s phenomenological approaches.Methods: Using the keywords of ‘phenomenology,’ ‘experience,’ and ‘nursing,’ we identify and analyze 64 Korean empirical phenomenological studies (selected from 282 studies) published in 14 Korean nursing journals from 2005 to 2018. The PubMed and the Korea Citation Index were used to identify the studies.Results: Our analysis shows that all the reviewed articles used Giorgi’s or Colaizzi’s scientific phenomenological methodology, without critical attention to Husserl’s philosophical phenomenological principles.Conclusion: The use of scientific phenomenology in nursing research, which originated in North America, has become a global phenomenon, and Korean phenomenological nursing research has faithfully followed this scholarly trend. This paper argues that greater integration of Husserlian phenomenological principles into scientific phenomenological methodology in nursing research, such as participant-centered bracketing and eidetic reduction, is needed to ensure that scientific phenomenology lives up to its promise as a research methodology.

A common view is that relativism requires tolerance. We argue that there is no deductive relation between relativism and tolerance, but also that relativism is not incompatible with tolerance. Next we note that there is no standard inductive relation between relativism and toleranceFno inductive enumeration, argument to the best explanation, or causal argument links the two. Two inductive arguments of a different sort that link them are then exposed and criticized at length. The first considers relativism from the objective point of view 'of the universe', the second from the subjective point of view of the relativist herself. Both arguments fail. There is similarly no deductive relation between absolutism and toleranceFneither entails the otherFand no inductive connection of any sort links the two. We conclude that tolerance, whether unlimited or restricted, is independent of both relativism and absolutism. A metaethical theory that says only that there is one true or valid ethical code, or that there is a plurality of equally true or valid ethical codes, tells us nothing about whether we should be tolerant, much less how tolerant we should be.

What Aristotle's main concern is in Metaphysics H 6 has long puzzled commentators. In this paper I argued for a novel, deflationary interpretation of that chapter: Aristotle's main concern is to argue for the causeless unity of the definitions of form and of composite substance. The problem he is grappling with arises from a combination of (a) speaking about the parts of form and the parts of composite substances, and (b) the principle that parts of a whole need a unifying cause in order to be one and not many. If both form and composite particulars need a unifying cause, form cannot be primary substance, and composite substances, as composites of form and matter, cannot be true unities, but must be mere heaps of material parts which need a third unifying cause. Aristotle argues that although (a) and (b) seemingly threaten his theory of substance with incoherence, the problem can be easily solved if the unity of definitions of form and of composite substance are properly seen as causeless. In the course of clarifying and defending this reading of H6, a number of alternative interpretations are exposed and criticized.

Purpose: This study identifies correlations among information needs and knowledge about prenatal genetic screening and diagnosis (I-PGSD & K-PGSD), and attitude toward terminating pregnancy (ATP) among pregnant women in South Korea. Methods: A descriptive survey was conducted from January 2013 to April 2014 in South Korea. 222 pregnant women responded to three questionnaires developed by the authors. The questionnaire for I-PGSD consisted of 19 questions; 18 questions for K-PGSD; and 10 questions for ATP. Results: Mean scores were $80.46{pm}11.73$ for I-PGSD; $14.86{pm}3.74$ for K-PGSD; and $33.71{pm}6.13$ for ATP. The ATP score was positively correlated with the I-PGSD and K-PGSD scores, but statistically significant with only I-PGSD (p=.006). I-PGSD scores were higher than average on three genetic syndromes (Down, Patau, and Edwards syndrome), on management after the diagnosis of positive fetal aneuploidy, and on test result interpretation after the amniocentesis and level II fetal ultrasonogram. Conclusions: In light of current legal and moral controversy regarding terminating pregnancy and rapidly advancing prenatal genetic testing technology, more prenatal genetic education for nurses and nursing students who teach pregnant women is needed. In addition, more professional counseling services provided by trained nurses are also required.