Volume 23, Issue 3-4, November - December 2024, Page 219-244.

In their final book, Deleuze and Guattari state that the practice of philosophy ‘calls for a future form, for a new earth and people that do not yet exist’. This call is deeply problematic: aside from its aristocratic overtones, it is difficult to ascertain what it might sound like, how to give it voice, and what might come of it. But it is also problematic in form. In this paper I will explain how. After investigating its genesis in Deleuze’s (...) engagements with Nietzsche and Bergson, I will outline the geography of the call as it appears in the mature work of Deleuze and Guattari. Aided by this analysis, the paper will conclude by making some tentative remarks on what is to be done with the call for a new earth and people – or, more accurately, what might be done with it, for the benefit of what is to come. (shrink)

Using an ethnographic case study based in a UK state school for 11- to 18-year-olds, this paper explores the tensions that arose when the senior leadership team (SLT) introduced a justice-based ethic-of-care that prioritized good grades and equal treatment for all pupils over a feminist ethic-of-care (preferred by most teachers in non-leadership roles) that accentuated individual pupil need and placed greater emphasis on a broader social education. Through highlighting the tensions between a feminist ethic-of-care and a more ‘masculine’ style, justice-based (...) approach to care-ethics, the paper extends the organisational care-ethics literature. We emphasise that such tensions occurred whether the different ethics were enacted by men, women, or non-binary individuals. In order to better understand the tensions between these two ethical approaches, we draw upon the theoretical work of Donald Winnicott, which highlights the importance both of maternal and paternal roles during infancy. We update Winnicott’s ideas, noting how maternal and paternal caring roles can be undertaken by people of varied gender identities. Building on Winnicott’s theory, we propose a new ‘Parentalist’ ethic-of-care, which has the potential to balance and hold together ideas of both a feminist ethic-of-care, and a justice-based ethic. A Parentalist ethic-of-care could support teachers yet recognize the context of the contemporary neo-liberal environment, where most children need to attain formal qualifications in a marketized world, and where such measures of success are highly valued. (shrink)

Previous studies showed inconsistent results on the association between searching for calling and its psychosocial functioning outcomes. The link of searching for calling to its psychosocial functioning outcomes may be influenced by the presence of calling because the search for and presence of calling can co-exist within individuals. Thus, the present study employed a person-centered method to identify subgroups combining the search for and presence of a calling and then explore the identified profiles' differences in work meaning and job satisfaction. (...) Study participants were Chinese kindergarten teachers. Latent profile analysis revealed four different groups: actively maintaining calling, unsustainable calling, moderately increasing calling, and actively increasing calling. Subsequent analyses showed notable differences across the four groups on work meaning and job satisfaction. Participants in profile 1 with both the highest searching for and presence of calling would experience more work meaning and job satisfaction than those in the other profiles whose strengths of searching for and presence of calling were relatively low. Participants in profile 4 had higher searching for and presence of calling than those in profile 3, and they experienced more meaningfulness at work and were more satisfied with their job. These findings indicate that actively searching for calling is closely associated with more work meaning and job satisfaction among people who already perceive intensive calling. Implications, limitations, and future directions of the results are discussed. (shrink)

Ambient assisted living technologies can provide assistance and support to persons with dementia. They might allow them the possibility of living at home for longer whilst maintaining their comfort and security as well as offering a way towards reducing the huge economic and personal costs forecast as the incidence of dementia increases worldwide over coming decades. However, the development, introduction and use of AAL technologies also trigger serious ethical issues. This paper is a systematic literature review of the on-going scholarly (...) debate about these issues. More specifically, we look at the ethical issues involved in research and development, clinical experimentation, and clinical application of AAL technologies for people with dementia and related stakeholders. In the discussion we focus on: the value of the goals of AAL technologies, the special vulnerability of persons with dementia in their private homes, the complex question of informed consent for the usage of AAL technologies. (shrink)

The Fasti Antiates Ministrorum Domus Augustae, a large inscription associated with the imperial villa at Antium, is best known for its iteration of the Augustan calendar. In this article, I reassess the fasti in their entirety, focusing on their manner of display and social function. I place special emphasis on the section of the inscription, largely overlooked, that contains the annual records of magistrates who led the voluntary association that commissioned the inscription, a detailed record of two decades of local (...) history. The association revealed in these records worked to bestow honors on its members, offering them prestige within and beyond the household, and also acted to censure them. Because the fasti identify most magistrates by job title, they also provide invaluable information about the villa’s workforce, composed of enslaved people and freedmen; the document provides a valuable counterpoint to other testimonia for occupations, largely funerary. Manual laborers and domestics appear with greater frequency in the fasti than they do in occupational inscriptions from funerary contexts, while administrators, abundant in funerary contexts, form a minority. Importantly, the magistrates’ list reveals that the association was a group in which the “sub-clerical grades” of imperial slaves and freedmen could accrue prestige and wield authority as readily as their overseers. In the community reflected in the fasti, power derived not from job status within a workplace hierarchy, but from social standing among peers—acquired and maintained (or lost) over decades of service. (shrink)

The economic mentality, which is a subfield of economic history studies, has been a little worked area on itself since Sabri F. Ülgener, except names such as Ahmet Tabakoğlu and Ahmet G. Sayar in economic history and history of economic thought area. This area, referred to as the Ottoman or Turkish economic mentality, was tried to be explained more by religion with M. Weber, W. Sombart and R.H. Tawney's influence. The explanation to be made here is based on social culture. (...) Social culture refers to language as Turkish, holistic and particularist culture. It is moved from Hüseyin R. Göktaş's Turkish as language and Murat Önderman's views on collectivist and particularist culture and social control while it is presented economic mentality of the "work" in Turkish and its projection on language. In the context of culture, the subject has been finalized with a proposal for a history period and a naming for Turks. (shrink)

The Work and Lives of Teachers offers a simple but original argument: that the cultural attitudes toward the teaching profession measurably influence how students perform. Cohen uses both ethnographic portraits and personal accounts from teachers for several countries to explore the meaning and value of teaching worldwide. This study includes the ways in which teachers in these countries are educated, recruited, compensated, and perceived by parents, students, administrators, and the culture at large. Teachers' voices, so rarely heard in international educational (...) studies, are front and center here, highlighting the daily work in the classroom and the pleasures and struggles of engaging in today's teaching profession. The lesson, briefly stated, is that societies are only as good as the people who teach in them. (shrink)

Health care organizations are constantly seeking ways to improve quality of care and one of the often-posed solutions to deliver ‘good care’ is reflexivity. Several authors stress that enhancing the organizations’ and caregivers’ reflexivity allows for more situated, and therefore better care. Within quality improvement initiatives, devices that guarantee quality are also seen as key to the delivery of good care. These devices do not solely aim at standardizing work practices, but are also of importance in facilitating reflexivity. In this (...) article, we study how quality improvement devices position the relationship between situated reflection and standardization of work processes. By exploring the work of Michel Callon, Michael Lynch, and Lucy Suchman on reflexivity in work practices, we study the development and introduction of the Care Living Plan. This device aimed to transform care organizations of older people from their orientation towards the system of care into organizations that take a client-centred approach. Our analysis of the construction of specific forms of reflexivity in quality devices indicates that the question of reflexivity does not need to be opposed to standardization and needs to be addressed not only at the level of where reflexivity is organizationally situated and who gets to do the reflecting, but also on the content of reflexivity, such as what are the issues that care workers can and cannot reflect upon. In this paper we point out the theoretical importance of a more detailed empirical study of the framing of reflexivity in care practices. (shrink)

This article uses 18 months of ethnographic observations with formerly incarcerated black women to contend that they are subjected to what I term rehabilitation labor—a series of unwritten state practices that seek to govern the transformation of formerly incarcerated people from criminals to workers. I reveal that employment is subjectively policed by state agents and must meet three conditions to count as work: reliable, recognizable, and redemptive. I find that women who are unable to meet these employment conditions are (...) framed by state agents as failing to demonstrate an appropriate commitment to their moral—and therefore criminal—rehabilitation, and consequently experience perceived threats of reincarceration. Building a theory of intersectional capitalism, I argue that rehabilitation labor is situated within a broader historical project of making black women legible to the state through the labor market. (shrink)

The history of the recovery movement began with a pushback against treatment, and the philosophies that it was founded upon still have relevant applications to contemporary social work practice. Financial aspects of service provision for people with serious mental illnesses have enabled other actors in the medical model of psychosis treatment to benefit, while disempowering and dehumanizing the consumers of those services. Since then, other movements like Psychopolitics and the Mad Movement have helped empower psychosis survivors to advocate for (...) their right to self-determination amid the epistemological pressure to identify as disabled. Social workers would like to believe that the field has moved beyond the philosophies that perpetuated institutionalization of people with serious mental illnesses. Contemporary examples, however, reveal how social services in the US maintain the status quo of sanism for psychosis survivors. (shrink)

We describe work in progress to conduct a systematic review of research on effects of arts-based programs for mental health in young people. We are at the stage of searching for relevant studies through major databases and screening extant systematic reviews for additional research which meet our inclusion criteria. At this stage, however, concerns have arisen regarding both the quality of existing primary studies and of recently published systematic reviews in this area of arts and health. As a case (...) in point, in this paper we focus on one research report on art therapy with adolescent girls and its inclusion in three systematic reviews. We demonstrate that the reviews fail to undertake a robust critique of the Bazargan and Pakdaman paper and that the paper and reviews are flawed. Drawing on recent criticisms of systematic reviewing, we consider the value of proceeding with our systematic review as initially planned. (shrink)

Pensions and social insurance—key parts of the welfare state—redistribute income and wealth across class by providing, or not providing, practical and legitimate access to basic income without requiring work for pay. Mistaken attention to generational equity and austerity economics creates a set of beliefs that older people should work more, forming what the article calls an emerging “Working Longer Consensus,” which is supported by three false doctrines. Using OECD data and secondary sources, the article counters each false doctrine by (...) showing that healthy longevity gains are not distributed equally; there is no demonstrated trade-off between public spending for the elderly and children; and a greater supply of elder labor does not necessarily mean economic prosperity. The Working Longer Consensus, like the Washington Consensus, promises that pension austerity will yield economic prosperity. (shrink)

N.F.S. Grundtvig (1783-1872) produced a major body of work in the fields of theology, education, literature, politics, and history. He was also a poet, a hymn-writer, and a translator. In particular, however, it is his educational writings that over the years have attracted international attention-from the USA in the west to Japan in the east. In recognition of his influence the European Union called its adult education project 'the Grudtvig programme'. As part of its agenda to digitalise and translate some (...) of this vast output, the Grundtvig Study Centre at the University of Aarhus is pleased to publish this broad selection of Grundtvig;s writings on education in a completely new translation. The texts vary in form from poems and songs to articles in periodicals, introductions to books, an open letter to the Norwegians and a private letter to the King of Denmark. These texts, taken together, will provide a solid basis for international scholars without knowledge of Danish to be able to work closely with Grundtvig's ideas on education for the people."--P [4] of cover. (shrink)

The working poor are not a clearly defined group. There are still people who work full-time, but have incomes bordering on poverty level. They tend to remain in work despite their low wages simply to avoid becoming unemployed and risk social exclusion. However, working in low-income jobs for long periods creates stress and gives rise to further problems. Stress affects sleep patterns and leads to problems associated with food intake and nutrition, and thus to disorders of the gastrointestinal system. (...) Cardiovascular and neurological disorders may occur too. A lack of finances, and the stresses stemming from that are statistically significant and a strong predictor of a worse mental state. There is also a higher probability of psychosis occurring. All this affects the entire family, especially children. The inability to invest money and time in their development is another consequence. (shrink)

Some environmental activists occasionally use the argument that poverty is ‘no excuse’ for not going green and denounce discourses putting forward social conditions as unduly exculpatory. Employing participant observation among middle-class activists mobilising to diffuse environmental lifestyles in socially diverse suburbs near Paris (France), the article explores their relation to the working class and examines the consequences of their endeavours on local class relations. It describes the tension between their goal of mainstreaming environmental reflexivity and the stubborn existence of material (...) inequalities and constraints. While their efforts are configured by a moral economy of environmental responsibility which assigns an undifferentiated moral obligation to consume sustainably to all individuals, they make sense of social differences by drawing on culturalist representations of poverty and folk social theories. These sense-making practices enhance rather than alleviate attributions of blame against working-class people and contribute to reinforcing the activists’ dominant symbolic position. (shrink)

Society invests in the education of engineers because it is expected that the works of engineers will bring good results for society. Because the work of engineers is not value free or neutral, it is important that engineers are educated in the important principles of the social sciences and humanities. This education is essential for the awareness and understanding of what is good for society. Therefore the concept of sustainable development should be part of an education in engineering but (...) only when the social sciences are also a part of it. (shrink)

Socratic philosophy represents a long-standing tradition within philosophy that understands the journey to truth in terms of the traveler's innate capacity. Anamnesis, maieutics, and elenchus each confirm that truth is not utterly foreign but is instead always within my possession or grasp. Other people, to the extent that they participate in my philosophical exploration, serve only to enable my capabilities or potential. They are not teachers to me. Nor would I need them, since I am always already in the (...) neighborhood of truth. ;Emmanuel Levinas's description of the "face to face" encounter between people challenges the adequacy of this model. Another person is not simply a midwife who leads me to a recovery of truth that was always within me or within my domain. Rather, the Other comes to me from a dimension of height or transcendence and teaches me. By this teaching Levinas means that I, as one who might claim truth for myself, find myself put into question. Before the Other I discover that my claims to knowledge are inadequate, even unjust, insofar as the Other exceeds, and thereby resists, my comprehensive claim on the world. The Other, in other words, reveals the naivete and the dogmatism characteristic of my familiar world, and puts me on a new and unforseen path to truth. ;This dissertation, by way of an explication of the category of transcendence, examines how the autonomous world of Socratic maieutics is transformed by the teaching encounter with another person into a heteronomous world. Heteronomy suggests my answerability to an order beyond the resources of anamnesis. This answerability, which Levinas describes as my responsibility to the Other, demands that we re-examine language not in terms of its systematicity or thematic capability but as the condition for all speaking whatsoever, i.e., my being called into communication. The word of the Other signifies a transcendent domain, a domain beyond my familiar world. It also makes possible a sincere life lived to the Other. (shrink)

unSecretary-General Dag Hammarskjöld, who in September 1961 died in a plane crash in Africa, became to most of his successors and many more people all over the world a role model in moral leadership. Both in his work and in his speeches he promoted an attitude of international service. He perceived the quest for maturity and maturity of mind as basic elements of this attitude. This article explores Hammarskjöld’s search for maturity in three aspects: first in his capacity as (...) an international civil servant; then the personal quest of his inner person; and finally in his role as moral leader. As an explorative case study, the article traces Hammarskjöld’s main thoughts and insights in response to his mission to Beijing and its follow-up in 1955. It further illustrates the relevance of his approach in the world we live in today. (shrink)

BackgroundCurrently, we are facing a demographic shift to an older population and its consequences worldwide: in the years to come, several older people will need nursing home care. The work culture is important for care quality in NHs. Some Norwegian municipalities have implemented the Joy of Life Nursing Home strategy, representing a resource-oriented health-promoting approach. Knowledge about how implementation of the JoLNH approach impacts the work culture is scarce.AimssWe hypothesized that the JoLNH strategy impacts positively on the work culture: (...) when comparing measurements at two time points and when comparing two municipalities, among which one has implemented the JoLNH and the other has not.MethodWith a 1-year interval, healthcare personnel in 43 NHs located in two large Norwegian municipalities responded to a survey in two waves. In total, 558 healthcare personnel participated at T1 and 515 at T2. Work culture was assessed by the Systematizing Person–Group Relations Instrument.FindingsThe municipality implementing the JOLNH strategy experienced significant increases in SPGR dimensions, representing positive orientations towards a better work culture, whereas those working in the non-JoLNH municipality reported an increase in SPGR dimensions, signifying a worsened work culture.DiscussionThe data indicate that the implemented JoLNH strategy has endorsed positive effects in the work culture. The JoLNH strategy emphasizes on the quality of patient care, which is what healthcare personnel, in general, are much concerned about. Furthermore, attention to task orientation and independent work seem to encourage a better work culture in NHs.ConclusionThis study suggests that the JoLNH strategy impacts positively on the work culture in Norwegian NHs. (shrink)

This article highlights Gareth Matthews's contributions to the field of philosophy for young children, noting especially the inventiveness of his style of engagement with children and his confidence in children's ability to analyze perplexing issues, from cosmology to death and dying. I relate here my experiences in introducing philosophical topics to adolescents, to show how Matthews's work can be successfully extended to older students, and I recommend taking philosophy outside the university as a way to foster critical thinking in young (...) students and to improve the public status of the profession. (shrink)

Health care organizations are constantly seeking ways to improve quality of care and one of the often-posed solutions to deliver ‘good care’ is reflexivity. Several authors stress that enhancing the organizations’ and caregivers’ reflexivity allows for more situated, and therefore better care. Within quality improvement initiatives, devices that guarantee quality are also seen as key to the delivery of good care. These devices do not solely aim at standardizing work practices, but are also of importance in facilitating reflexivity. In this (...) article, we study how quality improvement devices position the relationship between situated reflection and standardization of work processes. By exploring the work of Michel Callon, Michael Lynch, and Lucy Suchman on reflexivity in work practices, we study the development and introduction of the Care Living Plan. This device aimed to transform care organizations of older people from their orientation towards the system of care into organizations that take a client-centred approach. Our analysis of the construction of specific forms of reflexivity in quality devices indicates that the question of reflexivity does not need to be opposed to standardization and needs to be addressed not only at the level of where reflexivity is organizationally situated and who gets to do the reflecting, but also on the content of reflexivity, such as what are the issues that care workers can and cannot reflect upon. In this paper we point out the theoretical importance of a more detailed empirical study of the framing of reflexivity in care practices. (shrink)

Recent work in AI ethics often calls for AI to advance human values and interests. The concept of “AI for people” is one notable example. Though commendable in some respects, this work falls short by excluding the moral significance of nonhumans. This paper calls for a shift in AI ethics to more inclusive paradigms such as “AI for the world” and “AI for the universe”. The paper outlines the case for more inclusive paradigms and presents implications for moral philosophy (...) and computer science work on AI ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 38.3 (2004) 107-115 [Access article in PDF] The Search for Narrative Laura Felleman Fattal The most cursory cultural investigator cannot help but notice that the visual arts have become a significant source and impetus for the narrative of contemporary books, theater, and dance. In recent memory, the following theatrical and dance performances "Contact" by Susan Stroman and John Weidman, "Art" by Yasmina Reza, "Sunday (...) in the Park with George" by Stephen Sondheim, book by James Lapine, "Les Miserables" by Claude-Michel Schfonberg/music and others, "Picasso at the Lapin Agile" by Steve Martin, and "The Sleep of Reason," by Antonio Buero-Vallego have taken the not-so-dead-life (natura morta) or still life of painting into the vital arena of the performing arts. The quest to seek intra-discipline aesthetics among dance, music, theater, and the visual arts is not the charge, but instead a turn to establish a narrative that has brought about this invasion of interactivity between the arts. Clearly defined boundaries between the arts have beenfading since Fluxus, Happenings, and Performance Art for over half a century. In the early part of the twentieth century, Marcel Duchamp's chess games and use of the fourth dimension of time in his numerous produced and pondered pieces all speak to the interrelatedness of the arts.Contemporary novels based on historical themes and subjects have created characters based on the lives and works of famous and intriguing artists such as Michelangelo Caravaggio, Georges de La Tour, and Jan Vermeer. The silence and pensive qualities of the figures of Jan Vermeer, the seventeenth-century Dutch painter, have been the catalyst for two books, The Girl in Hyacinth Blue by Susan Vreeland and the Girl with the Pearl Earring by Tracy Chevalier.1 Vreeland combines the mystic of the Vermeer paintings' characters with the impoverished history of the refugee status of its owners. In various parts of Vreeland's book the authenticity of the Vermeer painting becomes a subtext for describing the work. [End Page 107] Just the lament of some Dutch art historians. Where has such a treasure gone, or some such thing? He turned to pour us both a brandy. So why could this not be? It's his same window opening inward at the left that he has used so often, the same splash of pale yellow light. Take a look at the figures in the tapestry on the table. Same as in nine other paintings. Same Spanish chair with lion's head finials that he used in eleven canvases, same brass studs in the leather. Same black and white tiles placed diagonally on the floor.2A few pages later the interest in the authenticity of the painting continues: No, no signature. But that was not unusual. He often failed to sign his work. Besides, he had at least seven styles of signature. For Vermeer, signatures are not definite evidence. Technique is. Look at the direction of the brush's stroke, those tiny grooves of the brush hairs. They have their lighted and their shaded side. Look elsewhere. You'll find overlapping layers of paint no thicker than silk thread that give a minute difference in shade. That's what makes it a Vermeer.3In Girl with a Pearl Earring, Vermeer's slow and meticulous technique, obsessive involvement with his models and his assiduous composition of light over textures of both animate and inanimate surfaces in the painting become the core of the novel. He had come in and was standing in the studio, looking out a window. "Take a seat, please, Greit," he said, his back to me.I sat in the chair by the harpsichord. I did not touch it — I had never touched an instrument except to clean it. As I waited I studied the paintings he had hung on the back wall that would form part of the concert painting. There was a landscape on the left, and on the right a picture of three people — a woman playing a lute, wearing a dress that revealed much of... (shrink)

Understanding Animal Abuse and How to Intervene with Children and Young People offers a positive, compassion-based and trauma-informed approach to understanding and intervening in animal abuse. It provides an accessible cross-disciplinary synthesis of current international evidence on animal abuse, and a toolkit for professionals working with people and/or animals to help them understand, prevent, and intervene in cases of animal abuse. With contributions from experts in the field, this essential text offers ten user-friendly chapters with questions for reflection (...) and key summary points. It offers a definition of animal abuse, synthesises the latest research on children, young people and animal abuse, and explores the link between animal abuse and other forms of abuse, and legal perspectives on animal abuse. The second half of the book presents a practical toolkit for professionals, offering guidance and strategies for prevention of and intervention in cases of animal abuse. It provides multidisciplinary perspectives on interventions; from teachers' and social workers roles in detection and intervention of childhood animal abuse, to the roles of enforcement agencies and veterinarians in legal cases of adult animal abuse. Together with a final chapter proposing new directions for research, policy, and practice, this guide is for all who work with children, young people and/or animals, including psychologists, social workers, veterinarians, education professionals, and animal welfare educators. It is also key reading for those involved in legal and policy issues relating to animal welfare. (shrink)

This paper is a comparative study of Alfred Schutz and Jose Ortega y Gasset, with special attention to their respective characterization of social reality. For this purpose, the author draws on the explicit references Schutz and Ortega directed towards one another and develops a critical comparison of their theoretical systems. In addition to the reciprocal references which appear in their published works, valuable documentary evidence is provided by Schutz's letters and, first and foremost, by his marginal notes preserved in (...) his own copy of Ortega y Gasset's Man and People. As far as the critical comparison of Schutz's and Ortega's theories is concerned, the weight of the discussion falls on Ortega's Man and People. A careful reading of this essay allows us to successively invoke the key components of Schutz's phenomenological characterization of the structures of the life-world. According to this strategy, and after some preliminary sections devoted to contextual, biographical, and sociocultural matters, the following topics are comparatively discussed: (1) the philosophical foundations of sociology, with particular attention to Ortega's doctrine of the Other as potential danger; (2) the taken-for-granted dimensions of the social world; (3) the multiple spheres of reality, and their structuration around the fundamental core of the radical reality of the I (for Ortega) or the paramount reality of everyday life, as the intersubjective world of culture (for Schutz); (4) the influence of pragmatism on their theoretical systems; (5) their strikingly similar characterization of the perspectivist stratification of the social world; (6) the inexhaustible complexity of the problem of intersubjectivity. Obviously, the common influence of Husserl, Weber, Scheler, and Bergson casts light upon the comparative consideration of any of these issues. (shrink)

A contribution to the renewed German and French discussion about the important German philosopher of this century, Martin Heidegger, and about his relation to national socialism. To deal with the ideological and personal partake of the thinker in the activity of NSDAP is deserves our attention from the two points of view. First, Heidegger's attitude towards his own past after 1945 is typical for the spiritual position that continually shaped the history of the Federal Republic of Germany up to the (...) 60's. Second, each tradition, which made people blind to the nazi regime, is to be critically adopted. J. Habermas asks if there was an inner connection between Heidegger's philosophy and his political perception of the situation. He summarizes the views of O. Poggeler, W. Franzen, H. Ott, and he refers to other writings and newspaper articles as well. The author emphasizes that any moral evaluation of the behaviour and the acting during the nazi epoch is possible only when based on a historical approach. Heidegger's work, on the other hand, disconnected itself from his personality already long time ago, and especially the Being and Time is placed so eminently in the philosophical thought of our century, that it cannot be discredited at all by his engagement on the part of fascism. (shrink)

Public extension services play a key role in the implementation of strategies for rural development based on the sustainable management of natural resources. However, the sector suffers from restricted financial and human resources. Using experiences from participatory action research, a strategy for rural extension in the Amazon was defined to increase the efficiency and the relevance of external support for local resource users. This strategy considered activities initiated and coordinated by local people. Short-term facilitation visits provided continuous external support (...) for the purpose of establishing locally based planning and learning mechanisms. In collaboration with the municipality of Muaná in the Eastern Amazon, the strategy was tested in two traditional communities – Monte Moriat and Boa Esperança. Both communities recognized as most important the need to reduce their dependence on açaí (Euterpe oleracea Mart.), the principal source of food and income. This forest resource has been overexploited, seriously affecting açaí stands and diminishing the forest benefits fundamental for survival. Two local groups decided to raise chickens as a way to reduce nutritional problems and as an alternative source of income. Supported by monthly, short-term planning and evaluation visits, the groups managed to achieve significant progress in their endeavor. The groups identified (1) the control of decision-making and information, and (2) the absence of external obligations to be the greatest advantages of the development initiative. The study confirmed the potential of participatory strategies for public extension in the Amazon. Special attention was given to realistically define the role of forests for local development. However, drastic measures are necessary to smooth the way for real participation in governmental and non-governmental organizations acting in the Brazilian Amazon. (shrink)

Ṣūfī poetry or dīvān poetry, both of our poems have a universal appeal and a classical value just as the poetry of many nations’. Poets of both groups enhanced the consciousness level of every people one by one and created a virtuous society by taking power from the potential that existed in Turkish society already. If it is needed to mention a difference between those two poetries, it could be that dīvān poetry is a static one and sūfī poetry (...) is more dynamic than the dīvān poetry. While dīvān poetry has a unique World of poetry, sūfī poetry has a feeling of universe shaped by different meanings and concepts. Although dīvān poetry is based on intelligence and pleasure, there is intuitive inspiration and wāridāt in ṣūfī poetry. These become poetic sometimes thanks to similes (tashbīḥ), metaphors (majāz) and allusions (talmīḥ), become verse and gradually turns into a poetic theme (mażmūn). Until today, since the first that comes to mind, when it is said poetic themes (mażmūn), is dīvān poetry, poetic themes of ṣūfī poetry were overshadowed. However, ṣūfī poetry is quite interesting and rich in terms of its poetic themes. Although they are called as just terms, each of the terms of ṣūfī literature is a mystical state (ḥāl), mystical station (maqām) or experience. For this reason, many concepts of ṣūfī poetry, which we call term, could be a poetic theme by taking part in a reference (talmīḥ), simile (tashbīḥ) and metaphor (majāz). The aim of this article, which we can sample under three titles and with the couplets of our three ṣūfī poets, is to draw attention to the existence of a rich mażmūn staff independent of the dīvān poetry of Turkish ṣūfī poetry. The subject of mażmūns belonging to Turkish ṣūfī poetry should be considered important since it has not been mentioned much until today. Summary: The poet designs and presents it to his readers on behalf of his readers that he cannot even express what he has imagined but sometimes cannot imagine. Each poem has a specific interlocutor and addresses the emotions of its interlocutor. Each poem is adorned with thought and imagination; yet poems can be understood by annotation accompanied by rhetoric. Ṣūfī poetry and dīvān poetry, both poems have universal appeal and classical value like many poems of many nations. Ṣūfī poet and dīvān poet are the architects of an indestructible art existence that ruled for centuries and their works are masterpieces of their own fields. Both types of poetry, along with literary heritage, are a guide ship that leads the whole cultural heritage to the next generations, leading art branches. Both poets of both groups have strengthened from the potential that existed in Turkish society and raised the level of consciousness of each individual separately and created a virtuous society.Dīvān poetry is as beautiful as the aesthetics of genius; ṣūfī poetry is so beautiful with the sincere sincerity of heathat born to the heart. Without making use of the rich mażmūn staff of the lodge poetry, it would be an exclusivism and a status quo to make the mażmūn exclusive only to dīvān poetry or to search for the mażmūns of dīvān poetry in the lodge poetry and to interpret these mażmūns with the interpretation habits of dīvān poetry.The most obvious difference between ṣūfī poetry and dīvān poetry corresponds to the fact that the terms of Sufism are composed of similes (tashbīḥ), metaphors (majāz); sūfī poetry is a composition of poet’s personally experienced feelings or situations such as waḥdat, ḥalvet, manifest and observant concepts. While the depictions of the dīvān poet, spring and winter depictions, arouse enthusiasm for the reader for a while, the indifference of the ṣūfī poet to this world, the constant heartbeat of Jamāl and the heart beating with the excitement of vuslat (meeting) infiltrates the reader to the eternal world.If there is a difference between the two poems, it is that the poetry of the dīvān is static and the ṣūfī poetry is more dynamic than the poetry of the dīvān. As well as dīvān poetry has a unique world of poetry; ṣūfī poetry has a universe of emotions shaped by different meanings and notions. Even if the beauty they depict is materially and morally different, the poet of both groups wishes to go beyond the beauty that they mean and find themselves there. They do this sometimes with similes (tashbīḥ) and metaphors (majāz) and istiʿāre, succeed with various kinds of poetic themes. In dīvān poetry, there is pleasure and imagination based on intelligence, and inspiration and success based on intuition in ṣūfī poetry. These become poetic sometimes thanks to similes (tashbīḥ), metaphors (majāz) and allusions (talmīḥ), become verse and gradually turns into a poetic theme. Dīvān poetry is an endless effort of abstract imagination, while ṣūfī poetry is an inexhaustible enthusiasm for concrete ecstasy. Although both have found what they are looking for outside of daily life, dīvān poet finds pleasure, yet sūfī poet finds inspire.When it comes to mażmūn, the first thing that comes to mind is Divan literature and it’s figure of beautiful woman’s length (cypress), hair (zulf), eye (daffodil), eyebrow (bow), eyelash (arrow) and skin (silver) and these mażmūns are stereotyped and widespread though each of them is known only to artisans. On the other hand, ṣūfī poetry has many other poetic themes such as Jamāl (grace), Jalāl (distress), ār and nāmūs (mālāmat), gūy (rıza), chevgān (ḳażā) and istignā (reluctant).To date, the first thing that comes to mind when it is said to be mażmūn is dīvān poetry, it has left behind the maẓmūns specific to ṣūfī poetry. However, ṣūfī poetry is also quite rich in terms of its mażmūns. Although they are called as just terms, each of the terms of ṣūfī literature is a mystical state (ḥāl), mystical station (maqām) or experience. For this reason, many concepts of ṣūfī poetry, which we call term, could be a poetic theme by taking part in a reference (talmīḥ), simile (tashbīḥ) and metaphor (majāz).The fact that the dīvān poets used the mażmūn as a word and the use of the term started with the Tanzimat made it inevitable that different definitions of the mażmūn emerged in time. For this reason, many researchers now understand and define the term of mażmūn differently. However, all the academics who researched or wrote about the mażmūn brought to mind only the poem of the dīvān poem, and they selected the examples of the mażmūn from the couplets of the poem of the dīvān poem. In our opinion, the missing part of the subject of mażmūn is here. Nevertheless, our main aim in this article is not to discuss what is or is not a mażmūn, but to try to express that the ṣūfī poem is as rich as the dīvān poem. Whereas the mażmūn has no single generally accepted definition; if so, we can say that ṣūfī poetry may have its own unique mażmūn, we can exemplify it with couplets of ṣūfī poetry. (shrink)

Background As our society is ageing, nursing homes are finding it increasingly difficult to deal with an expanding population of patients with dementia and a decreasing workforce. A potential answer to this problem might lie in the use of technology. However, the use and application of surveillance technology in dementia care has led to considerable ethical debate among healthcare professionals and ethicists, with no clear consensus to date. Aim To explore how surveillance technology is viewed by care professionals and ethicists (...) working in the field, by investigating the ideal application of surveillance technology in the residential care of people with dementia. Methods Use was made of the concept mapping method, a computer-assisted procedure consisting of five steps: brainstorming, prioritising, clustering, processing by the computer and analysis. Various participants (ranging from ethicists to physicians and nurses) were invited on the basis of their professional background. Results The views generated are grouped into six categories ranging from the need for a right balance between freedom and security, to be beneficial and tailored to the resident, and clearly defined procedures to competent and caring personnel, active monitoring and clear normative guidance. The results are presented in the form of a graphic chart. Conclusions There appears to be an inherent duality in the views on using surveillance technology which is rooted in the moral conflict between safety and freedom. Elaboration of this ethical issue has proved to be very difficult. (shrink)

The love for Prophet Muhammad is one of the most frequently mentioned themes in both oral and written cultures. The love for Prophet Mohammad which is narrated in the scientific works related to the Prophet in Turkish literature also could be seen poetic and prose works by artists. Some of works include biographies (siyer) in which the Prophet’s biographies are mentioned eulogies (mevlit), miraç-name, which tells miraç event, (hilye) which describes the Prophet's physical and other attributes, and (...) (naat) in which the Prophet is praised. Through these works, the love for Prophet Muhammad who is the reason why the world is created is beautifully depicted and aimed to pass it on to future generations. This love, enduring for centuries in Islamic societies, has led to the Prophet to be as an mediator in the prayers by the humble servant to Allah. Because, in Islam, the belief that prayers addressed to Allah through the mediator of Prophet Muhammad, whom Allah has called "My Beloved" will be accepted is prevalent. This profound love for Prophet Muhammad, graved in the hearts, is considered a duty by individuals of all ages and all sections in Turkish society. The earliest examples of this emotion, expressed by poets who interpret the feelings of the people, can be found in Yûsuf Hâs Hâcib's Kutadgu Bilig. Later poets like Mevlânâ, Yunus Emre, Şeyyâd Hamza, and others continued to compose such poems. Furthermore the work known as Vesiletü’n-necât written by Süleyman Çelebî and read since the fifteenth century, commonly referred to as mevlit and seen as a top one for the love of Prophet among the public, is one of the most significant works addressing this theme. Poets such as Ahmed Paşa, Fuzûlî, Nâbî, and Şeyh Gâlib in Turkish literature have also portrayed the love for Prophet Muhammad in their works in the best style. Some of these poets, expressing their love for the Prophet from different perspectives, have been individuals who could not visit the sacred places due to financial difficulties. The desperate and intense longing for Prophet has been conveyed to writing yearning for the Prophet. The example of an arzuhâl discussed in this study illustrates this aspect of the abovementioned. Arzuhâls, written in the form of petitions describing a need or request in the sources, are texts. However, if it is taken into account spiritually, they are the texts where various wishes and prayers are asked by Allah and sometimes the prophets are used as messenger. These writings include both worldly and spiritual desires. Following to these prayer texts, they are sent to sacred partsthose going to Hajj and Umrah. These prayers sometimes are written by an expert or the needy ones sincerely. They are left at sacred places like the Kaaba, the station of Prophet Ibrahim or the burial place of Prophet Muhammad, with the belief that they will be accepted. It is still known that in some regions of Anatolia, many traditions have persisted from the past to the present day. One such region where the tradition of writing arzuhâls is still alive is the town of Palu in Elazığ. The poem presented in this study, a poetic example of arzuhâl, was written by Molla Muhammed Ali, a poet, scholar, and calligrapher living in the Beyhan town of Palu. This poem portrays the imploring and entratings of an desperate individual who wishes to visit the Prophet's grave with in the profound love for Prophet Muhammad. The poem is written in an eight-syllable meter and consists of 20 quatrains. Throughout the poem, the desire to see the Prophet's grave has been narrated and the despair over not reaching to sacred places has been discussed. Therefore the characteristics of a desperate lover are evident in the poem. This lyrical text is written in a simple and fluent style. It is noteworthy that in the last quarter of the twentieth century, the love for Prophet Muhammad is expressed in Ottoman Turkish. The poem presenting a rich appearence with various types of words and literary devices does not make the reader feel bored.In the introduction of the study brief information about Prophet Muhammad is provided. Subsequently, various examples of the love for Prophet Muhammad in Turkish literature are presented to the reader. In the first part the analysis of the poem has been carried out and the second part includes the translation of the poem. The original text of the poem has taken place at the end of the study. With the analyzed poetic arzuhâl it has been aimed not only to preserve the tradition but also to contribute to our written and oral culture. (shrink)

Walter Benjamin wrote his prophetic essay, “The Work of Art in the Age of Mechanical Reproduction,” almost a century ago, yet it is still pertinent today. Benjamin warned that as art becomes devoid of aura through reproduction, less attention is needed to engage with it. What role does aura play in AI-generated work? Despite recent advances in AI it produces “artwork” that for the most part operates as entertainment. It can’t produce work that has grown out of reckoning with culture (...) the way artists do in their efforts to provide space for grappling with deep questions that ultimately inform culture. Nevertheless, AI is potentially more disruptive to Art than to any other field. If AI becomes the dominant producer of art, this could lead to a sort of consensus trance with a generation of people consuming “art” that does not inspire questioning and new understandings of the world we live in. For centuries, the term “computer” referred to living, breathing humans. Today, no person can claim the title. Is this the fate of “artist”? By problematizing the ways we use AI, artists can help address the problem of how we as a culture should engage with it. (shrink)

In this paper we will discuss some of the issues related to the attempts of Ralph Howard Fowler and Nevil Vincent Sidgwick to create a legitimizing space for quantum and theoretical chemistry in Britain. Although neither Fowler nor Sidgwick made original contributions to quantum chemistry, they followed closely the developments in the discipline, participated in meetings and discussions and delivered lectures, talks and addresses, where methodological topics, ontological questions and implicitly the problem of autonomy of the new discipline vis-à-vis both (...) physics and chemistry were taken to be pressing issues. In particular, they encouraged young people to work within the nascent discipline. Viewing quantum chemistry as a branch of applied mathematics became an emblematic characteristic of the practice of the new discipline in Great Britain. (shrink)

This article makes the case for a specific variety of what we call Collective Capital Institutions (CCIs), by returning to the idea of Wage-Earner Funds (WEFs) – a 1970s Swedish policy proposal designed gradually to shift ownership and control over parts of the economy to democratically controlled institutions. We identify two attractive rationales in favour of such a scheme and argue that both can fruitfully be transposed to the current worldwide economic situation. The egalitarian rationale is that WEFs could help (...) in the pursuit of equality by giving a wider set of people a stake in collectively owned companies and a right to their profits. The democratic rationale is that WEFs redistribute not only these profits, but also the power over economic decisions made within companies. We then contrast such schemes for collective capital ownership with the similar but much more privatised proposals set out in, for instance, John Rawls's idea of a ‘property-owning democracy’. We argue that CCIs ultimately are more likely to contribute to the development of the ‘sense of justice’ within society that is needed for a stable just society. We conclude that CCIs deserve a great deal more exploration in academic and political discussions of egalitarian economic systems. (shrink)

Paracelsus was a transmutational alchemist: For most of his career, he believed that one metal could be turned into another. In an alchemical text, the De renovatione et restauratione, he explored the theoretical foundations of transmutation and hinted at recipes for bringing it about. He proposed that from plants, gems, metals, and minerals might be prepared a class of marvelous medicaments, which he called prima entia (first entities). Each primum ens had particular uses, but the entia were all supposed to (...) be able to revitalize the human body and cleanse it of disease. Certain entia could also transmute metals. The De renovatione et restauratione affirmed the metaphysical centrality, in goldmaking and medicine alike, not just of purification or alteration but of renewal and transformation. It expressed the author’s eschatological excitement at God’s works of wonder, whether within or above nature. (shrink)

A broad sociocultural perspective defines trauma as the result of an event, a series of events, or a set of circumstances that is experienced as physically or emotionally harmful or life threatening, with lasting impacts on an individual’s physical, social, emotional, or spiritual wellbeing. Contexts and practices that aim to be “trauma-informed” strive to attend to the complex impacts of trauma, integrating knowledge into policies and practices, and providing a sanctuary from harm. However, there is a body of critical and (...) decolonial scholarship that challenges the ways in which “trauma-informed” practice prioritizes individualized interventions, reinscribes colonial power relations through its conceptualizations of safety, and obscures the role of systemic injustices. Within music therapy trauma scholarship, research has thus far pointed to the affordances of music in ameliorating symptoms of trauma, bypassing unavailable cognitive processes, and working from a strengths-based orientation. In critiquing the tendency of the dominant trauma paradigm to assign vulnerability and reinforce the individual’s responsibility to develop resilience through adversity, this conceptual analysis outlines potential alternatives within music therapy. Drawing on a case example from a research project with young people in school, I elucidate the ways in which music therapy can respond to power relations as they occur within and beyond “trauma-informed” spaces. I highlight two overarching potentials for music therapy within a shifting trauma paradigm: (1) as a site in which to reframe perceived risk by fostering young people’s resistance and building their political agency and (2) in challenging the assumption of “safe spaces” and instead moving toward practices of “structuring safety.”. (shrink)

The development of health sciences along with the continuous technological progress contribute to the emergence of web applications. There exist many applications supporting the work of doctors, whereas the market definitely lacks solutions supporting the work of nurses. This is particularly evident in long-term geriatric home care, in which the nursing specialization is developing rapidly. Care of elderly patients requires the nurse to collect medical documents from each visit. Considering the large number of diseases affecting elderly people and the (...) number of required visits – which should exceed 4 a week – a decision was made to develop an Internet application supporting the work of nurses in long-term geriatric care. The application facilitates the process of geriatric patient description in order to eliminate the need for filling in paper medical records. This study presents the method of developing an Internet application supporting the work of nurses in long-term geriatric care. The software was developed based on an analysis of conclusions from a social study carried out in a group of 42 nurses providing geriatric long-term home medical care services in the district of Białystok, Poland. The aim of the study was to determine the features, functionality, and declarative interest in using the software. Conclusions from the analysis indicated that the attempt to develop the application had been justified. Moreover, conclusions from the social survey formed the basis for formulating the design assumptions. The web application was developed in the following technologies: HTML 5, CSS3, JavaScript, PHP 7, and MySQL. First, a prototype of the solution was tested in a XAMPP environment. After successful tests, the app was tested in a nursing practice. The obtained test results raise high hopes for potential commercialization of the application. (shrink)

Serres thought that humans had become the world’s parasites and that we must seek a more reciprocal partnership with our host. He put forward a legal justification for writing a new social contract that encompassed the more-than-human. Serres associated the foundation of the “natural contract” with the story of evolution, the biological relation between symbiosis and the parasite. Closely aligned to his proposal, Serres also envisioned the gathering together of a universal history revealed by the knowledge of the diverse sciences (...) of matter and life and stories from the humanities and religion. He thought the “Grand Narrative” would bring people to an intimate understanding of our relation to the living world and the need for a contract of symbiosis. Serres referred to Molière’s Tartuffe, the fables of La Fontaine, the adventures of Tintin and Livy’s history of Rome to describe an underlying parasitical logic. Crossing social, medical, communicative and historical practices, the parasite is portrayed by Serres as an acquisitive guest, a contagious microbe, a confusing noise and part of ritualistic feasts. Crossing these specific examples, Serres depicts how the general operation of the parasite works in close partnership with the symbiotic. For instance, germs can both invade the body and strengthen immunity. As evolutionary biologists recognise, there is no simple division between parasitic and symbiotic processes. In this paper, I explore the biological–parasitic–symbiotic framework that Serres applies in the context of the ecological crisis and his proposal for a contract of symbiosis. I focus on pioneering research into the history of bacteria carried out by microbiologist Lynn Margulis and associated studies on the evolution of fungi and moss. I describe how this research contributes to Serres’s formulation of a universal story and at the same time helps both to supplement and critically engage with Serres’s thought on the natural contract. Specifically, I describe how Margulis’s contentions about the abilities of micro-organisms differ from Serres’s conception of the technology of “nature.” I also examine how his notion of the “Biosum,” a body that integrates all the perceptions and senses of the living world, informs his understanding of the divergent evolution of humankind. I conclude that Serres’s natural contract seeks to reinvent rather than imitate the rest of nature and briefly consider how his vision of inclusive global stories offers a glimpse of a new politics. (shrink)

Kalle Pihlainen’s book reworks seven essays published over the last dozen years. Pihlainen’s Preface and Hayden White’s Foreword articulate a cri de cœur. Both fear that something important has been missed. White’s Foreword somewhat cryptically characterizes Pihlainen’s book as “metacritical,” and locates Pihlainen in the role of being a “serious reader” for the community of theorists of history. What does it mean to be a “serious” reader? White never says. But following White’s hint, Pihlainen can be read as updating Marx’s (...) conception of the task of unmasking sources of alienation by focusing on the reasons for the estrangement of histories from a wider audience. For him, “the core case is that the ‘historical’ nature of history itself needs to be acknowledged”. It remains unacknowledged so long as the source of meaning in history continues to be displaced. For even those who emphasize narrative form tend to talk as if meanings were imposed by some factor other than human intervention, as if form magically imbues content with significance. But this is one more symptom, if such is needed, of collective bad faith, a denial that only people make meaning. By taking disembodied literary forms as repositories of significance, responsibility for meaning is once again deflected or deferred. In this key regard, Pihlainen’s claim to place “decided emphasis on its [historical theory’s] ethical-political momentum” signals that the issues he intends to foreground are not epistemological or discursive. Pihlainen rightly suspects that all the talk of “narrativism” and “discourse” serves only to evade confronting the truly difficult moral and political challenges that writing represents. His various chapters identify these evasions and the challenges that remain. (shrink)

Neurotechnological cognitive enhancement has become an area of intense scientific, policy, and ethical interest. However, while work has increasingly focused on ethical views of the general public, less studied are those with personal connections to cognitive impairment. Using a mixed-methods design, we surveyed attitudes regarding implantable neurotechnological cognitive enhancement in individuals who self-identified as having increased likelihood of developing dementia (n = 25; ‘Our Study’), compared to a nationally representative sample of Americans (n = 4726; ‘Pew Study’). Participants in Our (...) Study were additionally shown four videos showcasing hypothetical neurotechnological devices designed to enhance different cognitive abilities and were interviewed for more in-depth responses. Both groups expressed comparable degrees of worry and acknowledgement of potential ethical ramifications (all _ps_ > _0.05_). Compared to the Pew Study, participants in Our Study expressed slightly higher desire (_p_. (shrink)

We examine the concept of personhood in relation to people living with dementia and implications for the humanity of care, drawing on a body of ethnographic work. Much debate has searched for an adequate account of the person for these purposes. Broad contrasts can be made between accounts focusing on cognition and mental faculties, and accounts focusing on embodied and relational aspects of the person. Some have suggested the concept of the person is critical for good care; others suggest (...) the vexed debates mean that the concept should be abandoned. We argue instead that the competing accounts illuminate the very tensions in personhood which are manifest for all of us, but especially for people living with dementia, and argue that our account has explanatory power in shedding light on how precisely dehumanisation and constraints on agency may arise for people living with dementia, and for staff, within an institutional context. (shrink)

During the COVID-19 pandemic, many employees with task-based jobs were forced to work from home, while others were furloughed or laid off. The current study aims to investigate how Norwegian and Danish newspapers represent employee motivation and job satisfaction of remote workers in light of the COVID-19 pandemic. The study used a thematic analysis of five newspapers from Norway and Denmark with different daily distributions and political orientations. The findings suggest that the newspapers in the two countries represented the topic (...) of interest from different perspectives, and this led to the use of two motivation theories: the self-determination theory and Herzberg’s two-factor theory. The SDT helps us understand why some employees feel motivated and are more productive while working from home. The need for autonomy, competence, and connectedness is being satisfied for some employees but not for all, which may affect the strength of employees’ job motivation. Herzberg’s theory helps explain physical and psychological issues as dissatisfiers, as these issues are the consequence of working in a home-based office. Furthermore, a hybrid model seems to be an optimal solution for the future job market, where employees with task-based jobs can feel motivated and job satisfied while working either from home or from the workplace. Finally, it is important for employers to look after both the physical and the psychosocial conditions if hybrid solutions are going to replace the traditional workplace. (shrink)

"As the child of refugees of World War II Europe and a renowned philosopher and scholar of propaganda, Jason Stanley has a deep understanding of how democratic societies can be vulnerable to fascism: Nations don't have to be fascist to suffer from fascist politics. In fact, fascism's roots have been present in the United States for more than a century. Alarmed by the pervasive rise of fascist tactics both at home and around the globe, Stanley focuses here on the structures (...) that unite them, laying out and analyzing the ten pillars of fascist politics--the language and beliefs that separate people into an 'us' and a 'them.' He knits together reflections on history, philosophy, sociology, and critical race theory with stories from contemporary Hungary, Poland, India, Myanmar, and the United States, among other nations. He makes clear the immense danger of underestimating the cumulative power of these tactics, which include exploiting a mythic version of a nation's past; propaganda that twists the language of democratic ideals against themselves; anti-intellectualism directed against universities and experts; law and order politics predicated on the assumption that members of minority groups are criminals; and fierce attacks on labor groups and welfare. These mechanisms all build on one another, creating and reinforcing divisions and shaping a society vulnerable to the appeals of authoritarian leadership. By uncovering disturbing patterns that are as prevalent today as ever, Stanley reveals that the stuff of politics--charged by rhetoric and myth--can quickly become policy and reality. Only by recognizing fascists politics, he argues, may we resist its most harmful effects and return to democratic ideals."--Jacket. (shrink)

The spread of Islam to a wide geography in a short time had an effect on the activities of notification and invitation rather than military success. While Muslims invite communities that have not yet converted to Islam, on the other hand, they have taken care to keep the Muslim community alive with sermons and guidance by not neglecting their own internal reforms. They encouraged people who are well-equipped in terms of religious knowledge and inclined to oratory to bring religious (...) love and enthusiasm to the new generations, especially to the new generations. This sermon expectation of society has encouraged the growth of powerful preachers throughout history in the Islamic community. One of the factors that make the sermon effective is the reinforcement of the speech content with the literary language. Human nature, which is inclined towards beauty by nature, values the word being spoken by considering aesthetic concerns. The way to make speeches that are concise in words, deep in meaning, declaratively clear and intelligible depends on the proper use of literary arts. Literary writers try to make the most of the possibilities of literature and make their works permanent. In this study, the work al-Mudhish of Ibn al-Jawzī, who is one of the preachers who made his sermons effective by taking advantage of the rich possibilities of Arabic literature, was examined within the framework of the relationship between literature and preaching. The prominent literary elements in the work were examined in titles, striking examples were selected and critiqued. As a result, it has been revealed what Ibn al-Jawzī’s bringing together his sermon language and his literary work has brought to the sermon text. (shrink)

This volume demonstrates how readers can become more effective parents, teachers, students, coaches, managers, or work supervisors, while also gaining practical skills to enhance their self-motivation, communication skills, and intervention acumen. The first eight chapters explain evidence-based principles from applied behavioral science that can be used to improve the human dynamics of any situation involving behavior. Fundamentals from humanism are integrated strategically to show how an ABS intervention can be more acceptable, influential, and sustainable. The following twelve chapters detail the (...) deployment of ABS interventions to optimize performance in a wide variety of fields, including occupational and transportation safety, quantity and quality of organizational work behavior, healthcare, athletic coaching, parenting, pre-school and college education, environmental sustainability, and the control of obesity and alcohol abuse. Applied Psychology provides a thorough review of the latest research in relation to these domains and explores issues for future investigation. (shrink)

The key stakeholders of the Finnish engineering education collaborated during 2006–09 to reform the system of education, to face the challenges of the changing business environment and to create a national strategy for the Finnish engineering education. The work process was carried out using participatory work methods. Impacts of sustainable development (SD) on engineering education were analysed in one of the subprojects. In addition to participatory workshops, the core part of the work on SD consisted of a research with more (...) than 60 interviews and an extensive literature survey. This paper discusses the results of the research and the work process of the Collaboration Group in the subproject of SD. It is suggested that enhancing systematic dialogue among key stakeholders using participatory work methods is crucial in increasing motivation and commitment in incorporating SD in engineering education. Development of the context of learning is essential for improving skills of engineering graduates in some of the key abilities related to SD: systemic- and life-cycle thinking, ethical understanding, collaborative learning and critical reflection skills. This requires changing of the educational paradigm from teacher-centred to learner-centred applying problem- and project-oriented active learning methods. (shrink)

Ojectives Low energy hip fractures are one of the greatest causes of morbidity and mortality in orthopaedics. This study aims to evaluate written consent forms with respect to basic standards as set out in the Good Practice in Consent Initiative. In particular the stated risks and benefits of each procedure were assessed. Methods 100 consecutive consent forms were reviewed prospectively. The stated procedure, side and complications were recorded. Appropriate signature and legibility was assessed. 13 consultant orthopaedic surgeons were surveyed to (...) identify what risks and benefits they thought should be stated. Results Of 100 consent forms, 31 were for patients who are unable to consent. All 100 consent forms were correctly filled in with patient details and signed. 98% were legible. All stated the side of the operation. The number of complications listed per form ranged from 4 to 11. Infection, bleeding and thromboembolic complications were stated in the majority of consent forms. In total, 30 different complications were recorded; some were only stated once. Discussion and Conclusions This work suggests consent forms are completed well with respect to patient identifiers, legibility and procedure. The variability of complications stated is vast. We suggest standard pre-printed consent forms containing risks and benefits should be used as this may improve standards of informed consent. This has also been recently supported by the British Orthopaedic Association. (shrink)

Through an analysis of the interconnections or lack thereof between gender and epistemology, I present Cristina García's The Agüero Sisters as a text of Latina feminist philosophy. First, I use the works of Linda Alcoff and Walter Mignolo to illustrate the political nature of epistemology and how women and people of color in particular are disenfranchised from such a political endeavor. Then I examine the connections among the concepts of origin, absence, inheritance, and knowledge-construction in García's novel to (...) further a critique of standard epistemology and point to an emphasis on reconnection with feminine and maternal knowledge for this text's female characters. Moreover, a depiction and elaboration of María Lugones's ideas of the “coloniality of gender” and “decolonial feminism” in this novel augments this critical examination of epistemology and places emphasis on women as knowledge-producers. (shrink)