Few cross-national studies have been conducted on academic dishonesty. The aim of this study was to explore students’ disclosed levels of academic dishonesty between New Zealand and Nigeria. The measures obtained included incidence, acceptability, and justification of dishonest action. It was hypothesized that there would be differences between the two groups and that differences could be explained in terms of deontology, cultural relativism, utilitarianism, rational fair exchange, and/or response bias. There were 844 medical and health science students who participated in (...) the study and completed a questionnaire that explored incidence, acceptability, and justification of dishonest action. A binary logistic regression revealed that age and incidence were significant predictors of country allocation. Nigerian students reported more engagement in dishonest behaviors, and it is argued that these students have diverse cultural expectations, language variances, response strategies, norms, beliefs, and values. Educational interventions are essential to address concerns related to academic dishonesty such as promoting cross-cultural discourse, providing study skills programs, utilizing peer mentoring, creating formal exchange strategies, and endorsing honor codes. (shrink)

Publication date: 2 May 2019 Source: Author: Rosemary O. Obasi This paper presents a number of research opportunities in corporate governance in Nigeria. Corporate governance has come along with changes in Nigeria regulatory framework for financial reporting and corporate governance code during the recent years. The researcher identified some important areas where research can help advance our knowledge and provide relevant information for policy makers. These research areas include audit firm governance, corporate level of compliance on corporate governance; Public (...) sector code of governance; adoption of Not-for-profit governance code by such organisations in Nigeria. The research questions that were raised are of global interest, but the Nigeria environment provides some distinctive natural experimental settings to address these questions. (shrink)

VIDA E OBRA DA POETISA PALMYRA WANDERLEY.

Reflete sobre o potencial da mediação da informação como via de fortalecimento para o mundo social da vida ante ao processo colonizador do mundo dos sistemas, considerando as atuais demandas sociais em âmbito informacional. A Ciência da Informação é cada vez mais convidada a encontrar caminhos para refletir sobre seu objeto como motor do desenvolvimento cultural e fortalecimento do mundo social da vida, de maneira a reafirmar seu lugar enquanto ciência social. Desse modo, a mediação da informação, estando presente em (...) todas as ações do ciclo informacional, constitui-se base sustentadora de ações que contribuem para que a Ciência da Informação cumpra com sua missão e responsabilidade sociais ante as ambivalências da sociedade. Assim, a teoria da ação comunicativa de Jürgen Habermas pode nos proporcionar um diálogo possível com as abordagens teóricas da mediação da informação, no sentido de encontrar pontos que convergem para eixos integradores do mundo social da vida. Nesse sentido, entende-se que o trabalho com a informação demanda pesquisadores e mediadores conscientes que, no âmbito da Ciência da Informação, desenvolvam e tomem como referência estudos da mediação da informação que envolvam esferas apontadas por Habermas como espaços em estado de vulnerabilidade. (shrink)

The study brought to the fore the issue of acute hunger and food insecurity in Philippine society during the COVID-19 pandemic. It utilised Filipino culture and the Catholic Church’s fidei depositum as a framework to unravel the forms of inter-religious dialogue in the country. The study was qualitative research that used a case study as it analysed inter-religious dialogue, particularly the dialogue of life and action among Filipinos during the coronavirus disease 2019 pandemic. In the Philippine context, dialogue takes the (...) form of a shared life and common action. Also, the Filipino ideal of pakikipagkapwa-tao [having positive and sincere relations with one’s brethren] promotes positive inter-religious relations and social cohesion. The author argued that although religion compelled many believers to help the needy, it is pakikipagkapwa-tao that undergirds the care and concern of many Filipinos to those who are suffering. Pakikipagkapwa-tao enabled cordial cooperation between religious institutions and individuals, which promoted the physical well-being of the poor. Contribution: This study contributed to a deeper understanding of interfaith dialogue and relations in the contemporary Philippines. (shrink)

Although there are several provisions within the Nigerian legal framework that, however, address the issue of church attack, the state capacity to implement effective constitutional sanctioning on perpetrators of this heinous crime has always been found wanting or completely absent, leading to countless religious attacks on churches with seeming state consent. This study employs semi-structured interviews to draw data from affected families from Benue and Enugu States, Nigeria. The article explored their experiences. The study participants were recruited through snowball sampling (...) technique, and data were analysed thematically. The respondents stated that church killings or killing of Christians is rising because of the fact that perpetrators stand lower risk of detection and apprehension than other crimes. Also respondents interrogated that justification for the crime is land acquisition and religious intolerance. On the persistence of the challenge, all the 13 respondents stated that the crime seems to have state approval that has made it seemly impossible to tackle. The article calls for continuous inter-religious dialogue and intentional governmental responsibility in protecting lives of all persons living within the geographical enclave of Nigeria which is necessary for the common good. Closer understanding of other faiths and religions will help build bridges of peace and tolerance. The article also calls for the need to promote African traditional values, such as the value of sacredness of life, human respect and good neighbourliness. Contribution: This study initiated the discussions that will help the public understand the reason for continuous church attacks in Nigeria, what church crime connotes in the Nigerian context and its uniqueness from other crimes. These discussions sit quite well within the transdisciplinary religious perspective of this journal. (shrink)

A POLÍTICA DE COTAS NAS UNIVERSIDADES PÚBLICAS BRASILEIRAS.

Ethnophilosophy is so called because its focus is on the thought that underlies the life patterns and belief system of a people. It is folk philosophy insofar as it is an exposition of the philosophical thought undergirding the way of life of a people as a collectivity. African and Japanese philosophy belong to this tradition. Western philosophy, however, is based on reason and logic; in contrast with ethnophilosophy, it developed ab initio as a critique of folk thought and worldviews. Both (...) traditions are not contradictory but complementary. Each bears the marks of its peculiar culture and history. (shrink)

= Klappentext: Die totalitäre Herrschaftsform des vergangenen Jahrhunderts war ein Alptraum für die Menschheit im Sinne des Wortes. Für sie ist der Mensch überflüssig. Auschwitz steht als Symbol und Chiffre der von ihr produzierten katastrophalen Tragödie. Wie konnte das geschehen? Wie war eine solche irrtümliche Blindheit möglich? Warum waren Menschen in der Lage, das radikal Böse in einer zivilisierten Gesellschaft zu tun? Mit ihrem Schlagwort der Banalität des Bösen entdeckte Hannah Arendt einen Schlüssel zur Erklärung dazu.

Spatial planning policies are fundamental blocks for the implementation of sustainable development goals. Still, despite the growing adoption of environmental proxies, as it is nature-based solutions, the study of their institutionalization in policy and spatial planning is in the early stages. Simultaneously, the use of discursive and interpretative methods to unfold the social structures related to environmental issues is growing, nonetheless, their application is more common to supranational narratives. This article proposes a conceptual and methodological approach to using critical discourse (...) analysis for studying the institutionalization and conceptualization of nature-related issues in policy and spatial planning at national and local levels. This is done by discussing the ontological relations between the discursive institutionalist theory and critical discourse analysis as a methodology. It contains four main stages: clarifying the analytical focus; mapping policy and planning documents; analyzing macro discourse, which includes critical textual analysis, text-type analysis, and intertextuality analysis, and, at last, the fourth phase, interpretation within the institutional context. It provides a tool for researchers less familiar with linguistics but interested in performing discourse analysis to understand the integration of environmental narratives within policy and spatial planning. (shrink)

The networked society is impacting all aspects of people’s lives and changing the way that information is obtained and used. For students this impact is changing how information is shared and tasks are performed. A digital enabled culture is resulting in changed norms on collaboration and providing more opportunities for teams to collaborate on a moment’s notice. The digital ethics code of the 1980s is addressed in the current digital culture. This research will develop a measurement scale for digital ethics (...) and assess this scale in the context using students from China. (shrink)

Du langage et de l'humanité, tels sont les concepts clés qui structurent la problématique et le contenu des textes présents dans cet ouvrage.Pour mener un raisonnement en philosophie, la structure du langage obéit à un ensemble de principes dont la mise en application rigoureuse débouche sur la validité et la pertinence de ce qui y est dit. Pour cela, quand on parle d'humain en philosophie, le discours qui véhicule ce qui se dit n'a de valeur objective qu'en fonction de la (...) méthodologie qui structure l'énonciation de son discours. Ainsi, la structuration logique du langage philosophique détermine la discipline à laquelle est astreint tout chercheur dont l'ambition est d'énoncer un discours sur le réel ou l'humain, à partir des canons d'une méthodologie qu'on pourrait également trouver en mathématique."--Page 4 of cover. (shrink)

Number 1 of Fides et ratio contains a phrase crucial for the dialogue between science and philosophy. Its meaning is clear in the Latin, polish, English, German, French and Portuguese versions, but it loses its strength in the Italian and Spanish texts.

La contribution de la tradition luthérienne à l’élaboration d’un concept substantiel de personne est ici examinée au moyen d’une analyse d’une formule récurrente sous la plume de Luther : Fides facit personam. Après avoir mis en évidence le cadre conceptuel qui donne sens à cet énoncé (la doctrine de la justification par la foi), on étudiera la manière dont deux théologiens contemporains, G. Ebeling et E. Jüngel, ont investi cette structure de base et dont ils se sont approprié l’énoncé de (...) Luther. Il apparaîtra à partir de cette étude que l’un comme l’autre conçoivent l’être personnel de l’homme comme son mode d’être authentique, lequel consiste en un être relationnel. Dans un tel dispositif, c’est la relation que Dieu entretient avec chaque homme qui fait de lui une personne et c’est dans la foi, c’est-à-dire la conscience de son acceptation par Dieu, que chacun peut se vivre comme la personne qu’il est et entretenir des relations authentiques avec Dieu, soi-même et les autres. (shrink)

On its twenty-fifth anniversary, Fides et ratio remains relevant for its bold defense of reason and the complementarity of faith and reason. It describes a philosophy that is not the preserve of academics but the duty of every person. It asserts that philosophy is never contained in one system but is always open to new questions and further insights. St. John Paul defends a philosophy that welcomes pluralism based on the richness of being but rejects a pluralism based on the (...) impossibility of knowing the truth. Reflecting on Fides et ratio, this article describes six ways that theology uses philosophy and offers five lessons for philosophers, i.e., the universal character of philosophy, the complementarity of faith and reason, the necessity and limits of pluralism, the requirements for a philosophy to be consonant with theology, and the current reinvigoration of philosophy in seminaries. (shrink)

Im Allgemeinen widmet sich das vorliegende Buch dem gemeinsamen Problembereich der zeitgenössischen Theologie und Philosophie, aber den konkreten Anlass der hiesigen Beiträgen geben jedoch die Parallelität in der Erscheinung der Enzyklika Fides et Ratio vom Papst Hl. Johannes Paulus II., und die Heiligsprechung Edith Steins (Mitpatronin Europas) von demselben heiligen Papst. Die Autoren des Bandes reflektieren sich auf die Gemeinsamkeit des Denkens dieser zwei Heiligen des 20. Jahrhunderts, auf ihre philosophischen Engagements in der christlichen Philosophie, sowie auf die heutigen Möglichkeiten (...) des gemeinsamen Denkens von Philosophie und Theologie. (shrink)

Ce travail explore l’origine d’un malentendu vieux de cinq siècles concernant la foi justifiante. Dieu justifie-t-il le pécheur par la foi seule ( sola fide ) comme le disent les luthériens ou par la foi formée par la charité ( fide caritate formata ) comme le disent les catholiques? Il s’agit d’une des différences les plus débattues entre les deux traditions. Une étude précise des sources et une comparaison entre les textes de Thomas d’Aquin et de Martin Luther consacrés à (...) l’interprétation de la fides caritate formata permet de constater que, malgré la compréhension différente de la formule, ils ont en réalité la même idée de la foi justifiante en raison d’une même fidélité à l’Écriture. C’est en puisant à cette source commune qu’aujourd’hui encore, ils montrent aux Églises un chemin d’unité. (shrink)

ZusammenfassungDie protestantische Polemik steht beim Thema fides implicita sofort im Raum. Doch was bedeutet fides implicita eigentlich? Welche Verstehensmuster haben sich herausgebildet? Der Versuch der Rekonstruktion des Begriffs, der auch seine entstehungsgeschichtlichen Funktionen analysiert, wird nach Ablösung aus der katholischen Ekklesiologie das evangelische Verständnis freilegen. Das Wahrheitsmoment der fides implicita liegt im Gottvertrauen, das eine Kenntnis immer schon impliziert, sei es intuitiv oder antizipativ und dabei intellektuell noch so begrenzt: Es ist einerseits noch nicht erkennend, andererseits Erkennendes bereits implizierend. Im (...) Glauben ist noch diejenige Erkenntnisweise wirksam, die unmittelbar und ohne den Umweg folgernden Denkens zur Gewissheit kommt. Darauf verweist die fides implicita.SummaryThe protestant polemic is vivid when it comes to fides implicita. But what does the concept really mean? What sorts of patterns of understanding have been developed in the past? The attempt at reconstructing the term will include an analysis of the specific functions that fides implicita have had in history. Taking it out of the context of catholic eccelsiology allows for a protestant understanding, namely that fides implicita is about trust in God, which already implies knowledge per se, whether it is intuitive or anticipatory or even intellectually limited: It is not yet knowing, on the one hand, and implies already knowledge, on the other hand. In faith we find a very special perception of knowledge that arrives at certainty directly rather than discursively. This is the challenge of fides implicita. (shrink)

Although Augustine, Anselm, and Aquinas are often cited in support of “faith and reason,” the doublet achieved prominence in that form only in the nineteenth century. The encyclical Fides et ratio can be seen as forming Aeterni patris, Humani generis, and Dei verbum into a tradition. Indeed, it looks back to the nineteenth century and remains at best uninterested in twentieth-century thought. One difficulty with the expression is that each of “faith” and “reason” can be defined against “experience,” and there (...) is a danger that the doublet “faith and reason” invites abstraction from all contexts, including exegesis and love, imagination, and sacrament. Properly understood, “faith and reason” implies “faith and reason and . . .” The encyclical is unclear at crucial moments. It begins to speak of reason, then slides into talk of rationalism. It regards a crisis of rationalism as leading to nihilism, but the conclusion is hastily drawn, at best. It underlines the importance of metaphysics and is critical of “the end of metaphysics,” but confuses different senses of the word. (shrink)

Uberrima Fides is a legal doctrine that governs insurance contracts and expects all parties to the insurance agreement to act in good faith by declaring all material facts relative to a policy. The doctrine originated in England in 1766 with the case Carter v Boehm ruled by Lord Mansfield. Ever since, it has become, with some differences in interpretation, a cornerstone of insurance relationships around the world. The role that trust plays within it, however, is not simple and should not (...) be taken for granted. While it is expected that an idea of trust represents an order of truth, trust in itself is the outcome of a complex negotiation of moral orders. Semiotically, trust operates here not as a Kantian category for the understanding but as a signifier of an order of truth that upholds the possibility for insurance relationships. Trust, as sign, operates as a condition of possibility for the performance of insurance. In this article, a Foucaultian approach is employed to problematise the idea of trust and its role in insurance relationships. The case of mis-selling of insurance policies in the United Kingdom since the 1980s, which has given rise to numerous legal rulings, is used as the empirical site for the problematisation. (shrink)

On attribue habituellement la distinction entre fides qua creditur et fides quae creditur à Augustin, dans le De Trinitate . Cette distinction connaît actuellement un regain d’intérêt en théologie francophone, pour une part sous l’influence des travaux de Denis Villepelet. L’objet de cet article est d’une part de montrer que cette distinction n’est pas augustinienne, et d’autre part que son usage est pour le moins problématique. D’origine étonnamment luthérienne, au XVIIe siècle, l’expression fides quae creditur risque d’induire une représentation de (...) l’objet de la foi en termes de «contenu», de «doctrine», alors qu’il s’agit de Dieu et de sa Parole. (shrink)

Appealing to Romans 10:17, Summa Halensis states, "'faith comes from hearing' and preaching is the exterior medium whereby people are instructed and moved to receive grace."1 Given this claim it may come as a surprise to many, that Francis of Assisi did not necessarily understand his propositum vitae to focus on the ministry of preaching. In his musings in the Testament two years before his death in 1226, he claims that the vocation of the brothers was to live according to (...) the form of the holy gospel.2 Even after Innocent III granted permission to him and his fellow paupers from Assisi in 1209 to continue their Gospel experiment and added that they could also preach penance, the exempla of lived experience took... (shrink)

"Le Proslogion de Saint Anselme de Cantorbéry - l'œuvre la plus célèbre d'un des premiers et des plus grands philosophes du moyen âge - a joué dans l'histoire de la philosophie médiévale et moderne un rôle de tout premier plan. Il contient, en effet, ce fameux argument, dit..." ontologique ", qui - fortune à nulle autre pareille - sema la division et la discorde parmi les philosophes et les théologien". Alexandre Koyré, Introduction au Proslogion.

With the meaning of trust, good faith and respect for promises made, protection, or assistance, fides in the non-exclusively religious sense of the word comes from the demand for ethical perfection: as such, it is omnipresent in human relations and in the dynamic of societies in the Middle Ages.