jo1to6 wrote:
sebl wrote:
I think that the B-schools should not look at the GMAT of the Chinese applicants at all. My guess is that the majority of the Chinese applicants cheat. At least that's what I've heard from credible sources.
Wow, that's a very strong statement. Out of curiosity, what is your credible source?
In related articles, it's estimated that up to 7 out of 10 high school in the US have plagarized work and/or cheated on their exams shall we throw out these kids' applications as well?
Here's the link:
https://www.familyeducation.com/article/ ... 68,00.htmlAs fair as that would be, I don't think it's really a viable option. Cheating exists everywhere at every level. The only thing we can do is to rise above it. The score means nothing if you didn't earn it...
Thanks for the information. Given everybody knows 'some cheat depending on the place, time, and context', then what conclusion has been reached here in disguise: 'Chinese are immoral'
Of course, the ethicists(moral philosophers) from the 'modern' culture that Western is concluded that 'others' are immoral.
Do such arguments pass intelligibility test? That is, if one says some culture, as a whole, is morally inferior, or stupid, such lost the 'explanatory force'. How come some cultures survived without the morals the 'modern' parrots for thousands of years?
Consider as a specific example the classical Chinese language in which the early Confucians wrote. Not merely does that language contain no lexical item for тАШmoralтАЩ, it also does not have terms corresponding to тАШfreedomтАЩ, тАШlibertyтАЩ, тАШautonomyтАЩ, тАШindividualтАЩ, тАШutilityтАЩ, тАШrationalityтАЩ, тАШobjectiveтАЩ, тАШsubjective, тАШchoiceтАЩ, тАШdilemmaтАЩ, тАШdutyтАЩ, тАШrightsтАЩ, and probably most eerie of all for a moralist, classical Chinese has no lexical item corresponding to тАШoughtтАЩ - prudential or obligatory (Rosemont, Jr., H., тАЬAgainst Relativism.тАЭ In Larson G. J. and E. Deutsch (eds.), *Interpreting Across Boundaries: New Essays in Comparative Philosophy*. Princeton: Princeton University Press, 1988, p:61)
This claim is as puzzling as it is startling: in classical Chinese it is not possible to speak of тАШmoral dutyтАЩ or тАШmoral dilemmasтАЩ or тАШmoral choicesтАЩ. It is not even possible to formulate a rule which uses the notions of тАШoughtтАЩ - either obligatory (тАЬAll ought to do XтАЭ) or prudentially (тАЬIf one desires X then one ought to do YтАЭ). In the western intellectual tradition, we believe it to be the тАШessenceтАЩ of a moral principle or norm that it is formulated using the тАШoughtтАЩ - either in obligatory or prudential form. Without тАШoughtтАЩ, there would be no difference in kind between factual and evaluative statements. Yet, it is impossible to do precisely that in Confucianism. The philosophical significance is immense:
Speakers (writers) of languages that have no terms (or concept clusters) corresponding to тАШmoralтАЩ cannot logically have any moral principles (ibid.: 60).
But, rightly enough, we take Confucianism at least as an example of a moral system. What is the upshot of the above remark? Rosemont formulates the issue as follows:
If one grants that in contemporary western moral philosophy тАШmoralsтАЩ is intimately linked with the concept cluster elaborated above, and if none of that concept cluster can be found in the Confucian lexicon, then the Confucians not only cannot be moral philosophers, they cannot be ethical philosophers either. But this contention is absurd; by any account of the Confucians, they were clearly concerned about the human conduct, and what constituted the good life. If these are not ethical considerations, what are? (ibid.: 64).
The intriguing question, apart from the truth-value of these claims, is about their intelligibility. What is the structure of the moral domain if it is not defined by norms? If one does not act morally simply by тАШfollowing rulesтАЩ, how does one learn to act in a moral way? How is an ethical judgment possible without referring to norms? How are ethical disputes settled? And, above all, how is an identification of such a domain possible at all?
The universalisability of norms does not mean that the western people all factually follow these norms. Even if everyone were to lie, the ethical statement тАЬNo one ought to lieтАЭ is a universal moral statement.
The existence of *debates* about abortion, war, etc. are indicative of the nature of normative rules. Because тАЬone ought not to killтАЭ, debates and doctrines about тАЬjustified warтАЭ come into being. It is important to note that these doctrines do not contradict the injunction not to kill but provide justifications for undertaking such an immoral action. (They provide, so to speak, the mitigating circumstances.)
A weakness or strength? :-)