Zeitschriftenartikel zum Thema „Elin Persson“

Integrity is important as long as someone is still alive. The importance of integrity is so important since the time of Elijah's ministry that was very necessary to bring change in the midst of Israel, which is to return to true worship. The changes brought by Elijah were only determined because Elijah had integrity. How about today, is integrity still relevant for believers? The author himself believes that integrity is still relevant for contemporary believers. The reason, because the success or failure of a person is determined by integrity. Integrity itself has the meaning of the integrity of a person, that means talking about one's own truth.

The year 2016 marks the centenary of the death of Elie Metchnikoff, the father of innate immunity and discoverer of the significance of phagocytosis in development, homeostasis and disease. Through a series of intravital experiments on invertebrates and vertebrates, he described the role of specialised phagocytic cells, macrophages and microphages, subsequently renamed neutrophils and polymorphonuclear leucocytes, in the host response to injury, inflammation, infection and tissue repair. As a vigorous proponent of cellular immunity, he championed its importance versus humoral immunity in the so-called antibody wars. By 1908, when the Nobel Prize was awarded to Elie Metchnikoff and Paul Ehrlich, this debate was not yet resolved. Even earlier, Metchnikoff had turned his research interests to the process of ageing and the possible link to intestinal auto-intoxication, giving rise to the current interest in the microbiome of the gut and the use of probiotics to promote health and longevity. During the past century, Metchnikoff's reputation has waxed and waned, as lymphocyte heterogeneity, specificity and memory began to dominate the field of adaptive immunity, yet his benign visage continues to provide an iconic presence for specialists in innate immunology, whose studies have made a striking comeback in the past decade. In this review, I shall consider the nature of his studies and the person as well as the legendary description of his Eureka experience in Messina in 1882, a story loved by students and investigators alike, that marked, in his own words, his transformation from zoologist to pathologist.

Objective: The purpose of this study was to assess any existing correlations between the phonatory function obviously affected in deaf-mute patients and dento-maxillary and/or facial anomalies. Material and Methods: The study comprised 55 deaf-mute patients (28 males and 27 females) aged between 23 and 76 from 2 cities of Romania, belonging to the Hearing Deficiency Persons’ Association. 13 were edentulous. Each patient was clinically and radiographically assessed. We applied computer assisted interpretetation of the profile teleradiographies using AudaxCeph and Scanora Lite 3.2.6 software for the following parameters: SNA, SNB, ANB, SN/ML, FH/ML, NL/ML, NL/+1 and ML/-1 angles, Ls-ELine, Li-ELine, UP and LP distances.The data was compared to normal values as referred to in the mentioned computer programs by using Student’s t-tests and the Bland Altman plot. Results: The following characteristics were identified as being statistically different from the normal values: SN/ML with a mean of -5,5°, FH/ML by 6,2°, NL/ML with -5,2°, Ls-ELine by -4,2 mm and Li-ELine with a mean of -3,7 mm. Conclusions: Deaf-mute patients tend to present hypodivergent vertical skeletal patterns, anterior mandibular growth/rotation and skeletal deep bite and also protruded lips, aspects which must be taken into consideration when commencing an orthodontic treatment.

Penelitian ini bertujuan untuk menganalisis jaringan komunikasi yang dilakukan oleh elit politik dalam revitalisasi nilai – nilai budaya kesultanan Buton sarapataanguna di masyarakat agraris kabupaten Buton. Jenis penelitian ini adalah penelitian deskriptif kualitatif. Informan penelitian ini adalah: Bupati, anggota DPR, penyuluh dinas pertanian, Kepala Dinas Pariwisata, Kepala Seksi Kebudayaan dan Cagar Alam, Tokoh Adat, Tokoh Sejarah, Tokoh Pemuda, Petani dan Akademisi yang ditetapkan secara purposive dengan menetapkan sampel wilayah. Pengumpulan data dilakukan melalui observasi, wawancara, Focus Group Discussion (FGD) dan studi dokumentasi. Tahapan analisis data dilakukan, sebelum dilapangan, selama dilapangan, dan selesai dilapangan melalui domain analysis dan taxsonomi analysis. Hasil penelitian menunjukan bahwa, tersebarnya tranformasi nilai – nilai budaya sarapataanguna dimasyarakat dilakukan oleh elit politk melalui jaringan linkaran yang ada di lembaga formal dan non formal serta jaringan keluarga melalui komunikasi antar persona, komunikasi kelompok, dan komunikasi massa.

“And the person who urged me to this point is the noble master, Pico della Mirandola, who is given to speculation of the highest sciences, is a very intelligent man, a worthy philosopher, a lover of truth, of whose like I have not seen in these times.” Thus wrote Elia del Medigo in the introduction to his commentary on Averroes' De substantia orbis written at the behest of the famous count of Mirandola as a result of their discussions in 1485. In late 1486, Pico, then in Rome, presented his Conclusiones in which he was able to couple the philosophy of Averroes with statements such as: “Averroes and Avicenna cannot disagree fundamentally on whether the physicist receives composite bodies from the metaphysician, even if they differ in their words,” or: “If there is any nature immediate to us that is either simply rational, or at least exists for the most part rationally, it has magic in its summit, and through its participation in men can be more perfect.” Conclusions like these could only have deeply frustrated someone like Elia del Medigo, who had devoted much time and effort to persuading the count of the superiority of peripatetic philosophy as interpreted by Averroes and may have caused him to revise somewhat his favorable statements about Pico. His last known contact with Pico was in December of the same year, in the form of a letter with two accompanying treatises, a last-ditch effort to make Pico aware of the superiority of Aristotelian-Averroistic cosmology.

Abstract: This paper aims to analyze the social interaction among the religious elites in Palangka Raya. The focus of this writing was the patterns of interaction among the religious elites, the encouraging factors of interaction, and the implications of interaction among the religious communities towards the social life among the religious communities in Palangka Raya. This research is a field research using a qualitative method. The data was collected through observation and interview. It was concluded that the interaction among the religious elites in Palangka Raya was supported by the integrative strengths which enable the harmonious relationship among the religious elites. These integrative strengths were the cultural values which have rooted and have been inherited to the next generations, especially to Dayak society. The religious difference in Dayak culture is not seen as the opposing form, but as a human right and a personal choice of each person. On this level the patterns of interaction which will be formed is integrative solidarity. The harmonious relationship among the religious elites then has implications towards the social life among the religious communities. These implicationswere the realization of the harmonious and collaborative relationships among the religious communities in Palangka Raya. Paper ini bertujuan untuk menganalisis interaksi sosial antara elit agama di Palangka Raya. Fokus kajian dalam tulisan ini terkait dengan pola interaksi elit agama, faktor pendorong interaksi, dan implikasi interaksi antara elit agama terhadap kehidupan sosial antar umat beragama di Kota Palangka Raya.Penelitian ini merupakan penelitian lapangan dengan menggunakan metode kualitatif.Untuk memperoleh data dilakukan dengan observasi dan wawancara.Hasil temuan dapat disimpulkan bahwa interaksi antarelit agama di Kota Palangka Raya ditopang oleh kekuatan integratif yang memungkinkan terjadinya hubungan harmonis antara elit agama.Kekuatan integratif tersebut adalah nilai-nilai budaya yang telah mengakar dan diwariskan secara turun-temurun khususnya pada masyarakat Dayak. Perbedaan agama dalam budaya Dayak tidak dipandang sebagai bentuk pertentangan, tetapi sebagai hak asasi dan pilihan pribadi setiap orang. Pada tataran ini pola interaksi yang akan terbentuk adalah bersifat solidaritas integratif. Hubungan yang harmonis antara elit agama kemudian berimplikasi pada kehidupan sosial antarumat beragama di Palangka Raya. Implikasi tersebut terutawa terwujudnya hubungan yang harmonis dan kolaboratif antarumat beragama di Palangka Raya.

The emerging pentecostal movement of the early twentieth century recognized the need to develop a coherent pneumato-soteriological framework from which to promote the pentecostal distinctive of Spirit baptism. In the midst of heated debate interwoven with various personality cults, a multiplicity of alternative models was advanced. George Jeffreys, the founder of the Elim Pentecostal Church, taught that Christians do not receive the Holy Spirit at conversion; they receive him only at the baptism in the Holy Spirit. Rather, Jeffreys asserted, it is the Second Person of the Holy Trinity who comes to indwell the believer at regeneration, and this Spirit of Christ is entirely distinct from and in no way synonymous with the Holy Spirit. Jeffreys’ Spirit of Christ teaching was widely promoted within the Elim movement during the 1920s and 1930s and was still being discussed within British Pentecostalism as late as the 1960s, before it faded into theological obscurity. Nevertheless, the implications of this early debate on Spirit reception remain a live issue within Pentecostalism today.

AbstractIn Epicurean cosmology, material reconstitution, or palingenesis (παλιγγενεσία) is the necessary consequence of the infinity of time and the eternity of atoms. I examine Lucretius’ treatment of this phenomenon (DRN 3.843–864) and consider the extent to which his view enables us to develop an Epicurean response to the question: what makes a person at two different times one and the same person? I offer a reading of this passage in the light of modern accounts of persistence and identity, and what Lucretius states in Books 3 and 4 about memory and the soul’s motions. Guided by the metaphysical implications of this analysis, I determine the type of relation which, according to Lucretius, holds between the mental and the physical.

I respond to Odermatts's request for an open dialogue with a personal contribution. Heritage as theory can be abstruse as well as too abstract so I am fired on my first-person trajectory by the interest he generates in writing, albeit impersonally and in proper academic mode, about something which has been experienced as well as studied. In any case, if anything at all has come out of some 10–15 years of seriously-labelled heritage studies, it is surely that views on the topic are bound to be subjective. Odermatt uses, for example, the word ‘theft’ in his first paragraph whereas Lord Elgin actually bought the Parthenon sculptures. It becomes almost improper, then, not to use the personal pronoun in a field characterized by its many different shades of grey.

The physical effort, in its different aspects, has permanently conditioned the development of the human being. By means of doing physical exercise, the human beings expresses themselves and are trained. In the process of personality formation, the age of adolescence, including the prolonged adolescence, is very important. This age is characterized by the elan of the body, the elan of the heart, the birth of the personal thinking and the discovery of the world of values (after Debesse, M. quoted by Epuran, M., Horghidan, V., 1994), being the period when the personality affirms and confirms its value. Adolescence is an extremely demanding period both on the physical and psychical level. The study tackles female highschool adolescents and female students. The female adolescents, mainly those starting their student life, have to prove and also to prove to themselves the fact they are efficient, productive, well trained professionals, they have a good social image, allowing them to integrate in a different society groups. The present paper tries to set an existent connection between practising sports activities and becoming aware of the emotions by the female adolescents. The research starts from the premise stating that by means of these activities the female adolescents can increase their adaptive capacity and can control more efficiently the emotions emerging as a consequence of the harmful influences of a civilisation characterized by nervous exhaustion. Emotional intelligence includes 4 types of abilities: to perceive emotions, to use, to understand and manage emotions. According to Raven Bar-Ons opinion (Mihaela Roco, 2004), emotional intelligence refers to being aware of ones own emotions, optimism, respect/consideration for ones own person, self-making, independence. The physical effort, in its different aspects, has permanently conditioned the development of the human being. By means of doing physical exercise, the human beings expresses themselves and are trained. In the process of personality formation, the age of adolescence, including the prolonged adolescence, is very important. This age is characterized by the “elan of the body, the elan of the heart, the birth of the personal thinking and the discovery of the world of values”, being the period when the personality affirms and confirms its value [1, 2]. Adolescence is an extremely demanding period both on the physical and psychical level. The study tackles female high school adolescents and female students. The female adolescents, mainly those starting their student life, have to prove and also to prove to themselves the fact they are efficient, productive, well trained professionals, they have a good social image, allowing them to integrate in a different society groups. The present paper tries to set an existent connection between practicing sports activities and becoming aware of the emotions by the female adolescents. The research starts from the premise stating that by means of these activities the female adolescents can increase their adaptive capacity and can control more efficiently the emotions emerging as a consequence of the harmful influences of a civilization characterized by nervous exhaustion. Emotional intelligence includes 4 types of abilities: to perceive emotions, to use, to understand and manage emotions. According to Raven Bar-On opinion, emotional intelligence refers to being aware of one’s own emotions, optimism, respect/consideration for one’s own person, self-making, independence [3].

This article attempts to analyze S. L. Frank’s philosophy to identify a distinct concept – “mystical realism”. Two key works on the ontology of the thinker have been considered: “Subject of knowledge” belonging to the early period of his creative work, and “Incomprehensible” written in the late period. The tradition of Frank’s intellectual heritage analysis is represented by the works of I.I. Evlampiev, P.P. Gaidenko, P. Elen, A.M. Khamidulina and other professionals aimed at finding elements of intuitive (mystical) cognition of the Absolute in the context of objective being. It resulted in the idea that “mystical realism” is based on the combination of rational and irrational knowledge aimed at acquiring the Absolute. S.L. Frank shows the presence of something mystical (Absolute) in the context of objective being, and further he reveals the presence of something mystical (Absolute) in the spiritual being of a person. The presence of something mystical within reality is represented by two main transcendence ways: “outward expression of a spirit” and “inward expression of a spirit”. It allows the philosopher to speak about the Absolute as a fundamental principle that created the uni-verse and at the same time as a call of eternity coming into an objective world through a spiritual life of a person.

In case of transtibial amputation, the deficit resulting from the loss of the lower limb can be partly compensated with a prosthetic foot and adapted rehabilitation. New prosthetic feet have been developed for transtibial amputees to mimic ankle adaptability to varying terrain. Among them, Microprocessor Prosthetic Ankles (MPA) have a microprocessor to control an electric or a hydraulic actuator to adapt ankle kinematics in stairs and slopes. The objective is to investigate parameters extracted from the moment-angle curve (MAC) and use them to compare 3 MPA during level and slope locomotion against energy storing and return (ESR) foot. Five persons with lower limb transtibial amputation successively fitted with 3 MPA (Propriofoot™, Elan™, Meridium™) compared to their ESR foot. The participants had 2 weeks of adaptation before data acquisition and then a 3 week wash-out period. Range of motion, equilibrium point, hysteresis, late stance energy released, and quasi-stiffness were computed on level ground and 12% slope (upward and downward) thanks to the MAC at the ankle. The study shows the relevance of MAC parameters to evaluate the behavior of MPA. In particular, compared to ESR, all MPA tested in the present study demonstrated a better angle adaptation between walking conditions but a decrease of available energy for the propulsion. Among MPA, main results were: (i) for the Propriofoot™: an adaptation of the ankle angle without modification of the pattern of the MAC (ii) for the Elan™: a limited adaptation of the range of motion but a modification of the energy released (iii) for the Meridium™, the highest adaptation of the range of motion but the lowest available energy of propulsion. One of the main findings of the research is to show and quantify the relationship between range of motion and energy available when using different prosthetic feet in different walking conditions.

The aims of this studies is to describe the characteristics of Pontianak Malay language based on the corpus of the Balek Kampong song that popularized by the Arwana music group. The problem of this study is how the Pontianak Malay vowels and consonants, Pontianak Malay diphthongs, pronouns lexicon and kinship system in Pontianak Malay language are based on the corpus of Balek Kampong song. Researcher used descriptive methods to solve the problem and research objectives of this study. The processing and analysis of the Balek Kampong song corpus in this study also used a computerized linguistic Elan and Toolbox. The results of the study prove that there are Pontianak Malay language features, such as the form of schwa vowels /ə/, diphthongs, consonants of fricative velar /ɣ/, and glotal /ʔ/ as typical Malay Malay words in the corpus. In addition, in the Pontianak Malay language corpus studied there were also forms of first person self-name pronouns as well as the Pontianak Malay kinship system lexicon. From the results of this study, it can be concluded that the corpus-based research song can describe the characteristics of the natural speech of Pontianak Malay.

AbstractThis article draws out the political implications of some of the avatars of ancient skepticism in modern fiction. It relies on Martha Nussbaum’s claim that fiction can provide some of the best lessons in moral philosophy to refute her claim that ancient skepticism was a bad influence on morals. It surveys references to skepticism from Shakespeare through such diverse writers as Isabel de Charrière, Herman Melville, Mark Twain, Anatole France, and Albert Camus down to recent writers such as Orhan Pamuk and Michel Houellebecq. The most substantial treatment is of Naguib Mahfouz’s Cairo Trilogy, which is interpreted in two ways: one, as an example of isosthenia or equipollence in arguments on both sides of questions about gender in the Islamic world, and two, as the biography of a person who claims to be a self-conscious skeptic. Skepticism emerges as a multi-faceted concept in modern literature, but there are definite references back to the ancient skeptics, including mention of the name Pyrrhonism and knowledge of the writings of Sextus Empiricus. The political implications militate against dogmatic claims to truth and knowledge of a one-dimensional justice.

Michael M. Gunter (ed.), Routledge Handbook on the Kurds, London and New York: Routledge, 2019, 483 pp., (ISBN: 9781138646643). Reviewed by Martin van Bruinessen, Utrecht University, The Netherlands Kardo Bokani, Social Communication and Kurdish Political Mobilisation in Turkey, Balti, Republic of Moldova: Lambert Academic Publishing, 2017, 252 pp., (ISBN: 978-3-330-33239-3) Reviewed by Michael M. Gunter, Tennessee Technological University, United States Emel Elif Tugdar & Serhun Al, eds., Comparative Kurdish Politics in the Middle East: Actors, Ideas, and Interests, Cham: Palgrave-MacMillan, 2018, pp. 235, (ISBN: 978-3319537146) Reviewed by Joost Jongerden, Wageningen University, The Netherlands Christoph Markiewicz, The Crisis of Kingship in Late Medieval Islam: Persian Emigres and the Making of Ottoman Sovereignty, Cambridge: Cambridge University Press, 2019, 364 pp, (9781108684842). Reviewed by Michiel Leezenberg, University of Amsterdam, The Netherlands Thomas Schmidinger, The Battle for the Mountain of the Kurds: Self-Determination and Ethnic Cleansing in the Afrin Region of Rojava, Oakland, CA: PM Press, 2019, 192 pp. (ISBN: 978-1629636511). Reviewed by Stanley Thangaraj, City College of New York, United States

Tennessee Williams ha sido unos de los dramaturgos norteamericanos más adaptados en el cine clásico. La complejidad dramática de sus obras causó un gran impacto en Broadway en los años 40 y, por ello, diversos productores y cineastas decidieron adaptarlas en Hollywood. Sin embargo, la industria fílmica no era tan libre como la escena neoyorquina y estaba dominada por el Código Hays, la estructura censora de carácter moral que la controlaba desde 1934. Debido a sus temas y personajes controvertidos, estas adaptaciones –estrenadas entre 1950 y 1968-, sufrieron modificaciones para estrenarse por imposición del Código. La segunda, Un tranvía llamado deseo (Elia Kazan, 1951), fue una de las más arriesgadas al tratar aspectos que no aparecían en pantalla desde el periodo Pre-Code (1930-1934), como la homosexualidad, la ninfomanía o la violación. Este trabajo analiza a sus protagonistas, Blanche DuBois y Stanley Kowalski, como persona y como rol –según las teorías de Casetti y Di Chio-, para conocer su impacto con respecto a los personajes hegemónicos del cine clásico. La imagen, la profundidad y los roles de ambos influyeron en la construcción de otros seres de ficción, masculinos y femeninos, en el cine de Hollywood a partir de los años 50.

Quali e quante “Cose” hanno affollato la letteratura di fantascienza e il cinema di fantascienza, cominciando dal racconto lungo Who Goes There? di John W. Campbell e il primo film, La Cosa da un altro mondo, da esso ricavato da Christian Nyby e Howard Hawks rifatto poi da John Carpenter con il semplice titolo La Cosa? E come si arriva al quadro storico-politico dell’Italia degli anni Settanta passa attraverso il filtro della fantascienza? Perché ad esempio proprio l’Italia segnata dal potere mafioso (“Cosa Nostra”) e dal terrorismo diventa lo spazio funzionale privilegiato del «paradigma della Cosa», ossia del lacaniano «misterioso oggetto alieno non morto che cade dall’universo, un oggetto non umano ma tuttavia vivente e persino in grado di avere, spesso, una propria volontà maligna» (Žižek)? Il fantasma incombente di queste oscure, talvolta concomitanti “Cose” italiane, durature, insidiose, si manifesta in film come Perché si uccide un magistrato di Damiani, in cui il protagonista, giornalista e cineasta d’inchiesta si chiama appunto “Solaris”, come il romanzo di Lem. Si manifesta in Todo modo di Elio Petri, in Identificazione di una donna di Antonioni, infine in La Cosa di Nanni Moretti e Buongiorno, notte di Marco Bellocchio, dell’impossibilità allora come oggi di intercettare la verità fattuale, oggetto non identificato per eccellenza.

<p><em>The form of this research is qualitative descriptive used an approach of sociology literature. Data collection technique used: (1) document analysis technique which is novel Pasung Jiwa; (2) interviews technique with informant which are teacher and student. The collected data analyzed by interactive analysis model. The result of the research are: (1) Intrinsic element analysis of novel Pasung Jiwa, the main theme are freedom and the struggle against injustice. The figures analyzed the main character that are Sasana and Jaka, and the additional characters that are Ayah, Ibu, Cak Man, Masita, Banua, Memed and Leman, the Marjinals, Elis, and Kalina . The plot of novel Pasung Jiwa is chronological plot. The background scene happen in Jakarta, Malang, and Batam. The background time happen in 1993-2003. The view point used first person perspective; (2) Social criticism in novel Pasung Jiwa includes social criticism of government because of Orde Baru repressive government. Social criticism of arbitrary power. Social criticism of the economy because of monetary crisis. Social criticism of human rights because of Sasana’s struggle as a transgender; (3) The education value contained within novel Pasung Jiwa are: religious; honest; tolerance; discipline; hard work; creative; independent; democratic; curiosity; the spirit of nationality; love the homeland; appreciate achievement; communicative/friendly; love peace; like to read; social care; and responsibility; and (4) Novel Pasung Jiwa has a novel suitability criteria that can be used as teaching material</em></p>

The ELAN study is a prospective multi centre observational trial on the effectiveness and safety of long-term antipsychotic treatment of people with schizophrenia or schizoaffective disorders with quetiapine in comparison to olanzapine and risperidone under real world treatment conditions.374 adult persons with schizophrenia or schizoaffective disorder prescribed antipsychotic maintenance therapy with quetiapine, olanzapine or risperidone were included at discharge from inpatient treatment. Psychotropic regimen, psychopathological symptoms, general and cognitive functioning, negative side-effects and quality of life were assessed before discharge and at 6, 12, 18 and 24 month follow-up assessments. Intention-to-treat analyses and crossover analyses were conducted by mixed-effects regression models including random linear time effects and time x treatment effects, controlling for baseline differences and additional psychotropic medication and using propensity scores to control for selection bias.As indicated by significant linear time effects the patients improved with regard to psychopathological symptoms, general functioning, subjective quality of life and cognitive processing speed. No change of extrapyramidal motor side-effects, body mass index or waist circumference was obtained. The lack of any significant time x treatment interaction effects indicated no differences in the safety or effectiveness between the three antipsychotics. Nevertheless, the average hospital admission rate of patients receiving olanzapine was lower in comparison to patients receiving quetiapine or risperidone.

L’Autore affronta la questione del metodo nella prospettiva personalista. Dopo aver chiarito che non esiste un metodo specifico della bioetica, se non nel senso che la bioetica non fa altro che assumere il metodo di indagine che è specifico della riflessione etica dalla quale dipende, l’Autore sottolinea che l’originalità della bioetica rispetto all’etica sta nell’insieme dei contenuti che essa affronta, ossia azioni e processi mediati dalla conoscenza scientifica e dalla prassi tecnologica. In particolare, viene proposta una riflessione su come è articolato il metodo triangolare proposto da Elio Sgreccia nel suo noto Manuale di Bioetica. Questo metodo si distingue dal proceduralismo di altre prospettive, sia per la sua connotazione contenutistica, che ha il suo perno in una concezione sostanzialistica della persona umana, sia per la sua struttura critica o dialettica. Nella connessione tra il dato medico-scientifico, il dato antropologico e il momento etico emerge il significato analogo della verità, concetto non confinato soltanto nel campo delle scienze sperimentali ma efficace anche sul piano etico. In tal senso, la bioetica emerge come una disciplina che si costituisce attraverso un percorso (il itriangolo) che ha il suo esito laddove il giudizio di coscienza è formulato in base alle verità acquisite ed integrate, in base ai diversi beni messi in gioco. Il momento prescrittivo, quello decisivo dell’indagine bioetica, non è assimilabile ad una pura deduzione dai principi morali ma si costituisce all’interno di un complesso itinerario teorico che tiene conto dei diversi approcci alla realtà.

When Dorothy Day decided to write a history of the Catholic Worker movement she drew for inspiration from the writings she knew and loved intimately: the novels of Charles Dickens; the radical reportage of activists like Carlo Levi (Christ Stopped at Eboli), George Orwell (Down and Out in Paris and London), and Danilo Dolci (Report from Palermo). She also loved Ignazio Silone's antifascist novel Bread and Wine. Towering over all of these writers, however, were the Russians and more particularly the late Leo Tolstoy of Resurrection and the profound, fictive world of Fydor Dostoevski whose “fool for Christ” (Prince Myshkin of The Idiot) and the saintly Aloysha of the Brothers Karamazov were iconic. Day was a follower of the Gospel but her human horizon was nourished by her life long love for literature.Who knows the mystery of God's attracting grace but if the old scholastics had it right in their axiom that grace builds on nature one would have to say that the four persons whom Paul Elie chronicles in his recent brilliant work on the American Catholic Church in the middle of the twentieth century were attracted to a vigorous life in Catholicism on nature as made concrete in literature. What all four had in common was a profound love of literature and, more to the point, the fact that there was a common thread in their devotion to The Brothers Karamazov and other seminal works of literature. In fact, one can play a little mind game while reading this capacious study: what were they all reading as their adult lives matured?The four persons at the heart of Elie's book were writers but of a decidedly different stripe. Flannery O'Connor, whose life was cut short by a debilitating case of lupus, wrote slowly and with an exactitude that demands an equally slow patient reading even when the stories are clear but the meaning allusive.

Chronic renal failure (CRF) is the final stage of failure of the nephrons to maintain their function due to the progressive destruction of nephrons which are irreversible and require renal therapy. One of the renal therapy is hemodialysis. Hemodialysis is a therapy used when the kidneys are unable to carry out their function to remove uremic toxins and talk about body electrolytes and have complications of hypertension. In hemodialysis patients, uncontrolled hypertension can increase the prevalence of cardiovascular disease so it is a very important factor in the prognosis of cardiovascular complications in chronic chronic failure patients with hypertension. Many non-pharmacological therapies that have been developed in the world of nursing include classical music therapy. The goal of this therapy is to identify and analyze the patient's blood pressure before and after being given classical music therapy. The design of this study used the applied research approach method once a day for 6 days. The number of samples taken was 10 samples that fit the inclusion criteria. The research instruments used were MP3 Player, Mozart classical music entitled Eline Kleine Nachtmusik, K. 525: I. Allegro, headphones, sphygnomanometer clock observation sheet, and stethoscope. The results of this study show that there is a change in pressure after being given classical music therapy because music can easily be accepted by the hearing organs and easily captured by the brain so that it makes a person more relaxed which causes blood vessels to dilate so that it can lower blood pressure. The conclusion of the results of this study is to present classical music therapy in lowering blood pressure, which is effective in lowering blood pressure.

Iranian literature, like other literary works throughout the world, follows the social issues in society and attempt to depict them. One of such issues is portraying women position in the society. The present study focuses on three different novels by Iranian female writers to show three stages of female writing development in them based on Elain Showalter’s theory of gynocriticism: Feminine stage which is represented through concepts like home, immovability, consumption, reading, house chores, dependence and past, feminist stage dealing with concepts like mobility, production, independence and future, and female stage that presents a new awareness of women consciousness. The chosen works are: Hangover Dawn (1995) by Fataneh Haj Sejed Javadi that portrays the tragic life of a woman who insisted on marrying a person who is not a suitable match for her. The author has shown the pains that this woman has to suffer because of her wrong choice in patriarchal society. The next novel is titled Don’t Worry (2008) by Mahsa Moheb Ali which deals with the life of an addicted girl named Shadi. She is the main character whose life is corrupted by family issues. Shadi wanders throughout the streets to find drug and ironically herself. My Bird (2002) by Fariba Vafi shows the life of an anonymous married woman who is stuck in her matrimonial life. The woman is neglected and cheated by her own husband. However, gradually she can come to a realization of her own self as a woman and redefines her own role. Having analyzed these three stories, it can be said that these three chosen novels match Showalter’s model of female writing development. It can be concluded that Hangover Dawn follows the first stage – feminine stage - Don’t Worry follows the second stage – feminist stage – and My Bird follows the third stage – female stage – that Showalter has proposed.

La calidad de vida es el factor prioritario en el cuidado de enfermería, donde va contribuir a la mejora de la salud mental, física y emocional de la persona con discapacidad física, que en muchas ocasiones son vulnerados por la sociedad, es por ello que se realizó el trabajo de investigación titulado: “Calidad de vida de las personas con Discapacidad Física en su centro laboral, Chiclayo – 2015, siendo su objetivo describir la calidad de vida, de personas con discapacidad física en su centro laboral. Se citó tres autores principales, Marriner T, Palomino G y Sebastián M. El tipo de investigación fué cuantitativo, de diseño descriptivo, se formuló la pregunta de investigación ¿Cómo es la calidad de vida de las personas con discapacidad física en su centro laboral, Chiclayo 2015?, se tuvo una población de 405 personas y una muestra de 100 personas a quienes se les aplicó el cuestionario GENCAT el cual evaluó la calidad de vida a través de 69 ítems, se tomó en cuenta los principios bioéticos de Elio Sgreccia y los principios de rigor científico según Pólit. El análisis de los datos se realizó mediante la estadística descriptiva donde se halló frecuencias absolutas y porcentajes cuya distribución se presentó a través de tablas y gráficos, utilizado los software SPSS, Excel y Megastat. Se llegó a la conclusión que las dimensiones Autodeterminación, R. Interpersonales, D. Personal e Inclusión social, se encuentran antes de la media estándar esperada; sin embargo las dimensiones B. Emocional, B. Físico, B. Material y Derechos se encuentran por debajo de la media estándar esperada (10 DE + - 3), es decir son las más afectadas en su calidad de vida, encontrado así dificultades en el desarrollo bio-psicosocial de las personas con discapacidad física. Palabras clave: Calidad de vida, Personas con discapacidad, Empleo.

This article advances mutism as a creative mode and conceptual tool to treat silence in cinema. Whereas mutism can be a productive concept for the study of auditory and visual absence in a broader theoretical framework, my focus here is on the silence of film characters. Drawing on correspondences between the critical and the clinical in Gilles Deleuze’s writing, I argue that adopting mutism as a tool of film-philosophy permits us to supersede traditional film analysis and examine silence not as an interpretive condition at the level of the plot but as a critical-clinical mode of experimentation related to the symptomatology of life. After presenting a brief clinical history of “elective” and “selective” mutism, I then draw on the suppressed understanding of “elective mutism”. I demonstrate that “elective mutism”, which might appear to be a negative and powerless disorder in its clinical presentation, transforms itself into an affirmative and empowering (dis)order that inspires creative experimentation in cinema. In postwar films with mute protagonists, such as Ingmar Bergman’s Persona (1960), “elective mutism” engenders a negative mode of existence in its symptomatology, which can be analysed according to the tenets of Theodor W. Adorno’s philosophy of negativity. By contrast, Deleuze’s philosophy of affirmativity and the concept of minor cinema allow for a renewed positive examination of “elective mutism” in more recent films with silent characters, such as Elia Suleiman’s Palestinian quartet (1996; 2002; 2009; 2019). Approaching minor cinema as both a cinema of experimentation and minoritarian cinema, I contend that in films made by minorities mutism becomes more pronouncedly “elective” in an affirmative sense. As a mode of protest and resistance, “elective mutism” is not only a rejection of the present status quo but also an expression of futurity. Finally, I maintain that the concept of “elective mutism” can relate to and stimulate the discussion of many contemporary sociopolitical phenomena.

<p>Puja Pitara<em> Tradition is one of the ritual forms of death of the Hindu community in Java that has been done for generations and is intended for the ancestors or spirits of a deceased person. </em>Puja Pitara<em> Tradition is held on the first day until the seventh day when the person dies, and is held back on 40 days, 100 days, 1000 days or so-called </em>"Nyewu",<em> until the</em><em> ceremonial called </em>pengeling-eling <em>are done exactly on the day the person dies </em><em>as the </em><em>reminder </em><em>of the day of death. Related to the description above, then the problem discussed in this research is (1) How is </em>Puja Pitara<em> procession in death ritual for Hindu people in Sidorejo Village Purwoharjo Sub-district of Banyuwangi Regency? (2) What is </em>Puja Pitara's<em> function in the death ritual for Hindus in Sidorejo Village Purwoharjo Sub-district, Banyuwangi District? (3) What are the implications of the implementation of </em>Puja Pitara<em> tradition in the death ritual for Hindus in Sidorejo Village Purwoharjo Sub-district, Banyuwangi District?</em><em></em><em></em></p><p><em></em><em>The theory used in this research is the theory of religion used to examine the formulation of the first problem, structural functional theory to study the formulation of the second problem, and the theory of symbols to study the formulation of the third problem. This research is a qualitative research which in collecting data, researcher use observation technique, interview, document study and literature study.</em></p><p><em></em><em>The results of this research is the process of implementation of </em>Puja Pitara<em> tradition starting from the preparation of ceremonial facilities and ceremonies, </em>atur piuning<em> by </em>pemangku<em> or </em><em>the stakeholders, praying together, reading the holy mantras of </em>Puja Pitara<em>, then doing the closing prayer. </em>Puja Pitara <em>Tradition is aimed to pray t</em><em>o</em><em> the atman or spirit of the deceased can reach </em>moksha <em>or </em>Manunggaling Kawula Gusti<em>. </em>Puja Pitara<em> Tradition has functions such as: (1) The Function of Preserving Tradition, (2) The Function of </em>Sraddha <em>and </em>Bhakti<em>, (3) Social Function. Implications of the implementation of </em>Puja Pitara<em> Tradition are: (1) Increasing </em>Sraddha<em> and </em>Bhakti<em>, (2) Happiness, (3) Harmony.</em></p>

Abstract 75 Objective: East Africa has been previously reported as a geographic area with a disproportionately high incidence of squamous cell esophageal cancer (EC). In the setting of an apparent geographic cluster, we sought to identify specific etiologic factors contributing to the high incidence of EC in Tanzania (TZ). Methods: We performed a case-control study to examine possible associations between EC and selected environmental, dietary, and lifestyle factors. Newly diagnosed EC cases were recruited at Muhimbili National Hospital and Ocean Road Cancer Institute during 2014-2015. Hospital controls were identified from patients with non-malignant conditions and matched 1:1 for gender and age ±10 years. The study team conducted in-person interviews. A matched case-control analysis used McNemar’s test with a Mantel-Haenszel estimate for odds ratios (OR). Results: 375 cases and 375 controls were enrolled. 71% of cases and controls were male. Median age was 58 years (range 30-91) for cases and 55 years (range 31-88) for controls. Among cases with a confirmed pathologic diagnosis, squamous cell carcinoma was the most common histology (85%). Liquor consumption (OR 1.84, 95% CI: 1.05-3.22, p=0.04), burning firewood (OR 2.66, 95% CI: 1.88-3.76, p<0.001), use of kerosene (OR 3.29, 95% CI: 2.36-4.59, p<0.001), and use of surface water as a primary source of drinking water (OR 2.3, 95% CI: 1.41-3.76, p=0.001) were associated with increased risk of EC. Running water, gas, and electric utilities in the household were protective. Conclusion: Alcohol consumption, firewood and kerosene use as fuel, and surface water consumption merit further investigation as potential etiologic factors contributing to high EC incidence in TZ. Future research will include conducting multivariate analysis with these and other potential risk factors and a genome-wide analysis study using DNA extracted from saliva specimens obtained from cases and controls. Funding: Research support provided by the National Cancer Institute, National Institutes of Health Contract No. HH5N261200800001E. AUTHORS’ DISCLOSURES OF POTENTIAL CONFLICTS OF INTEREST: Elia Mmbaga No relationship to disclose Katrina Deardorff No relationship to disclose Beatrice Mushi No relationship to disclose Li Zhang No relationship to disclose William Mgisha No relationship to disclose Aparna Parikh Employment: Genentech Stock or Other Ownership: Genentech Travel, Accommodations, Expenses: Genentech Robert A. Hiatt No relationship to disclose Julius Mwaiselage No relationship to disclose Katherine Van Loon Consulting or Advisory Role: Bayer Company: OncoPlex Diagnostics

Since the discovery of the substantial corpus of Manichaean writings, espe­cially the Kephalaia (editio princeps Polotsky-Böhlig, 1934-1940), the Cologne Mani Codex (= CMC), and the hitherto incompletely published library from Dachla (Ian Gardner, 2000), there can be no doubt as to the activities of the mis­sionaries of the great Persian gnostic Mani in the Southern Nile Valley and Red Sea regions. This fact not only confirms the views of J. Helderman “that the Mani­chaean missionaries entered Egypt from the South-East, i.e. initially to Upper Egypt” (‘Manichäische Züge im Thomasevangelium’, 483f., note 42), but also the historical observations concerning the origins and development of monasticism. The latter was not without Manichaean influence, not merely in Egypt, but also in Nubia and Ethiopia. A mosaic, seemingly depicting Mani (from the collection of Elie Borowski), testifies to the pictorial needs of the Manichaeans as do the mural paintings from Pachoras/Faras depicting the likeness of Onophrios. These demonstrate the popu­larity of the crinite ascetic”, a figure also found in the CMC. It is imperative to recall the decisive importance of the southern kingdoms along the Red Sea during the Axial Age (Karl Jaspers), in order to kindle his­torical awareness in Europe of this currently overlooked region on the eve of its islamicisation – something which for decades I have noted the importance of in numerous publications (cf. foot-note 40). Here, local Christianity (viewed anachronistically) was marked by a heretical-gnostic diversity from the very be­ginning, which in turn weakened the spread of Christian teaching in the region. Islam was initially seen here by some as a Christian heresy (as pointed out by A. v. Harnack) and which even became accepted (e.g. in Ethiopia or Nubia, as noted by H. Jansen, Muhammed [German ed.: Münich 2008], 141). Thus, the local doctrinal pluriformity of Christianity during the jāhiliyya prepared the way for the later Islamic expansion. Manichaeism belongs unequivocally to the “periphery cultures of the Chris­tian world” (Pogranicza chrześcijaństwa) as well as constituting a part of ex­panding Christianity in the Late Antique world. Manichaeism still holds many secrets, but at the same time their answers, as illustrated by this article. Hence, the gnostic element of Early Christianity is worthy of continued intensive study, something which unfortunately in Poland is still quite inadequate.

“Within One’s Inner Circle”: The Identity of Ruthenian Szlachta (Noblemen) of the Grand Duchy of Lithuania at the Time of the Union of Lublin (the Case of Filon Kmita Czarnobylski)The main aim of this article is to reconstruct the Ruthenian nobleman’s (szlachcic) perception of “us” and “the sphere of familiarity” in the second half of the sixteenth century and to place him within his respective communities and social groups by analyzing successive levels of his identity. It seems to be particularly important to study ideas and awareness of the common representative of the Ruthenian political nation of the Grand Duchy of Lithuania, as scholars have so far been paying attention only to the notions of identity held by particular representatives of the elite, or else by intellectuals. Clientelist relationships of particular Ruthenian families, which are of crucial importance for reconstructing the complete image of the period, have not commonly been the subject of scientific research.The main thesis posited by this work is that the perception of one’s inner, familiar circle, of “us” as opposed to “them,” in the case of Ruthenian nobility was as multilevel as their national identity. To elucidate the posed questions, I am going to analyze Filon Kmita’s personal correspondence, his public, family and matrimonial relationships, the social practices he engaged in, and military and official environments to which he belonged.Such approach can help us not only to reconstruct the circle of relationships of this remarkable person but also to show how one of three primary nations of the Polish-Lithuanian Commonwealth – the Ruthenians – was experienced from the perspective of one of its representatives. „W kręgu swoich”: O świadomości ruskiej szlachty Wielkiego Księstwa Litewskiego w dobie Unii Lubelskiej (na przykładzie Filona Kmity Czarnobylskiego)Głównym zadaniem mojego artykułu jest rekonstrukcja postrzegania „swojskości” przez ruskiego szlachcica z drugiej połowy XVI wieku oraz analiza jego wielopoziomowej świadomości, która umożliwi usytuowanie tego pojęcia w systemie odniesień poszczególnych grup i zbiorowości społecznych. Szczególnie istotne wydaje się zbadanie horyzontów i wyobrażeń przeciętnego przedstawiciela ruskiego narodu politycznego Wielkiego Księstwa Litewskiego w XVI wieku, dotychczas uczeni skupiali się bowiem najczęściej na wyobrażeniach elit (zwłaszcza ich pojedynczych przedstawicieli) lub intelektualistów, a związki klientalne poszczególnych rodzin ruskich, niezwykle istotne dla skonstruowania całościowego obrazu, praktycznie nie były przez nich jeszcze badane. Jedna z najważniejszych tez mojego artykułu zakłada, że świadomość przynależności do takiego „kręgu swoich” była jednym z nieodłącznych elementów ówczesnej ruskiej tożsamości. Jednocześnie zarówno postrzeganie „swoich”, jak i świadomość narodowa ruskiej szlachty charakteryzowały się wielopoziomową strukturą. Aby uzyskać rzucić światło na tak postawione kwestie, analizie poddam korespondencję osobistą Filona Kmity, jego powiązania społeczno-rodzinne, związki małżeńskie, zależności klientalne, praktyki społeczne, otoczenie wojskowe i służbowe. Takiego rodzaju podejście może pomóc nie tylko w przedstawieniu konkretnej jednostki (wprawdzie wybitnej, ale pozostającej poza środowiskiem elity Wielkiego Księstwa Litewskiego), lecz również w prezentacji trzeciego największego narodu Rzeczypospolitej w XVI wieku z punktu widzenia jednego z jego przedstawicieli.

Europe is one of those regions of the world where the tendency towards language unity is dual in nature - on the one hand, in the process of its spread, transnational contact English (EL) acquires regionally determined typological forms; on the other hand, there is a common European tendency of opposition to the expansion of its influence on national languages. Significant changes in their dynamics due to globalization are undergoing the functioning of the languages of the peoples of the world. Striving for the economic unity of the world, globalization is also causing a tendency towards its linguistic unity. In transnational communication of European countries, the contact EL is involved in many domestic and special areas. It develops in multilingual contexts of the European Union, which initially implies the need for transcultural and transnational communication among European communicants, within which the relationship of languages is not something fixed once and for all. The paradigm of international culture in the mentality of Europeans develops in the process of secondary socialization, when a secondary linguistic personality is formed, determined by the formal membership of the European community, regardless of the specific country of residence. The structure of the cultural component of the European transnational communication and the specificity of the linguocultural component of the EL in various European countries reflect the long process of secondary socialization and internalization of the EL, which has its own characteristics in different parts of the continent. In contrast to primary socialization, which has a universal national character, secondary socialization is aimed at the entry of the individual into the international community, for example, scientists, students, business people, bloggers, etc. Possession of EL as an instrument of secondary socialization allows representatives of various linguocultural communities to realize acquired cultural norms in both intranational and transnational communication. Within the spatial-temporal framework of European contexts, the linguocultural component of the ELis formed on the basis of the cultural component of primary socialization in the native language; passes through the emotional-personal filter of users, is made out of linguistic means at the appropriate level of knowledge of the EL and receives a secondary cultural orientation in the conditions of secondary socialization. The situation of intercultural communication arises when two or more persons belonging to different cultures interact, and members of different cultures can expect their partners to communicate and behave in the same way as they do, and not to make adjustments to their speech behavior. The paper raises questions of the vitality of culture in conditions of intensive contact, since identity in the context of globalization is a process of differentiation, fragmentation, and complementarity of systemic and subjective-objective factors. The complexity of the process of identifying a modern transcultural linguistic personality lies in the multidimensionality of identity criteria, the actualization of political, social, cultural and symbolic capital.

Abstract Background A meta-analysis by our group has shown an elevated risk of lymphoma with thiopurine therapy for IBD (Kandiel 2005 Gut). It summed referral data and population (pop) data, but the risk of lymphoma in referral centers may be skewed higher due to referral bias (Ang 2006 PMID 16531538). Since a previous meta-analysis presented in 2012 (Kotlyar 2012, DDW), there have been two large population based studies published (Pasternak 2013 Am J of Epidemiol, Abbas 2013 Gastroenterology). The latter study reported on a nationwide database of patients from the Veterans Affairs (VA) Hospitals from the United States. Aims Calculate the standard incidence rate of lymphoma in pts exposed to AZA/6-MP in population cohort studies and contrast these results to referral center studies. Methods We searched MEDLINE and the Cochrane Database for: “lymphoproliferative and thiopurines”; and “azathioprine and lymphoma”. Included citations were IBD cohort studies, evaluated cancer as an outcome, and pts. received AZA and/or 6-MP. Additionally a comprehensive search of the literature and abstracts from international meetings (2005-2013) was done. In our study additional data were extracted from the Spanish collaborative registry ENEIDA. Pooled standardized incidence ratios (SIRs) and 95% confidence intervals (CIs) were estimated. CIs assumed a Poisson distribution. To examine for heterogeneity, the deviance statistic from Poisson regression models was examined. Results There were 507 citations, and fifteen citations were included. Two studies (Korelitz and Kinlen) were obtained from Kandiel 2005, and Lewis 2001 was replaced by Armstrong 2010 as data were of the GPRD database. In referral studies (n=7), the SIR = 6.47 (95% CI: 3.77-10.36). In pop studies (n=8), the SIR = 2.27 (95% CI: 1.76-2.88). Overall the SIR was = 2.61 (95% CI: 2.08-3.23). Data from referral centers did not show significant heterogeneity (p=0.052), while pop studies did show significant heterogeneity (p=0.003). Results between referral and pop centers showed a significant difference (p<0.01). Conclusion Pts with IBD who are treated with thiopurines have approximately a 3-fold increased risk of lymphoma as compared to the general pop. The SIR of referral studies were seen to be significantly higher than those of population based studies, consistent with possible referral bias. Also, the addition of two population based studies have added 58,349 person-years of follow-up to our analysis.With a total of 84 lymphomas observed, and with total pt-years being 184,085, this study shows 2,191 pt-yrs per lymphoma in the exposed group. Meta-analysis of Standardized Incidence Ratios (SIR) Disclosures: Lewis: Pfizer: Consultancy; Centocor: Consultancy; Allos: Research Funding; Shire: Consultancy; Takeda: Research Funding; Amgen: Research Funding; Millenium: Consultancy; AstraZeneca: Consultancy; GlaxoSmithKline: Consultancy; Dark Canyon Labs: Consultancy; Roche Pharma AG: Consultancy. Beaugerie:Ferring : Speakers Bureau; Schering-Plough: Speakers Bureau; Merck : Speakers Bureau. Loftus:Pfizer: Consultancy; Genentech: Research Funding; Braintree: Research Funding; Abbott: Consultancy, Research Funding; UCB: Consultancy, Research Funding; Bristol-Myers Squibb: Consultancy, Research Funding; Shire: Membership on an entity’s Board of Directors or advisory committees; Centocor: Research Funding; Takeda: Research Funding; Amgen: Research Funding. Lichtenstein:Abbott: Research Funding; BristolMyers: Consultancy; Centocor: Consultancy, Research Funding; Elan: Research Funding; Ferring: Consultancy; MilleniumResearch: Consultancy; Procter and Gamble: Consultancy, Research Funding; Prometheus: Consultancy, Research Funding; Salix: Consultancy, Research Funding; Warner-Chilcotte: Consultancy, Research Funding; Schering-Plough: Consultancy; Shire: Consultancy, Research Funding; Wyeth: Consultancy; UCB: Consultancy.

By Stein Edith: Zum problem der Einfühlung, Niemeyer, Halle 1917, Reprint der OriginalausgabeKaffke, München 1980, trad. it. Il problema dell’empatia, trad. di E. Costantini e E. Schulze Costantini, Studium, Roma 1985. Beiträge zur philosophischen Begründ der Psychologie und Geisteswissen schaften: a) Psychische Kausalität; b)Individuum und Gemeinschaft, «Jahrbuch für Philosophie und phänomenologische Forschung», vol. 5, Halle 1922, pp. 1-283, riedito da Max Niemeyer, Tübingen 1970, trad. it. Psicologia e scienze dello spirito. Contributi per una fondazione filosofica, trad. di A. M. Pezzella, pref. di A. Ales Bello, Città Nuova, Roma 1996. Was ist Phänomenologie?, in Wissenschaft/Volksbildung, supplemento scientifico al «Neuen Pfälzischen Landes Zeitung», n. 5, 15 maggio 1924; è stato pubblicato nella rivista «Teologie und Philosophie», 66 (1991), pp. 570-573; trad. it. 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DENTONE (a cura di), Dialogo, silenzio, empatia, Bastoni Editrice Italiana, Foggia 2000, pp. 65-85. – L’universo nella coscienza. Introduzione alla fenomenologia di Edmund Husserl, Edith Stein, Hedwig Conrad-Martius, Edizioni ETS, Pisa 2003. – Persona e Stato in Edith Stein in D’Ambra, Michele(a cura di), Edith Stein. Una vita per la verità, «Quaderni dell’AIES», n. 1, Edizioni OCD, Roma 2005. – Edith Stein: lo spirito umano in cammino verso la santità in D’Ambra, Michele(a cura di), Edith Stein.Lo Spirito e la santità, «Quaderni dell’AIES», n. 2, Edizioni OCD, Roma 2007. Alfossi, Maura. et al., Guarire o curare? Comunicazione ed empatia in medicina, La Meridiana, Molfetta (BA), 2008. Balzer, Carmen, The Empathy Problem in Edith Stein, in Huusserlian Phenomenology in a New Key. Intersubjectivity, Ethos, the Social Sphere, Human Encouter, Pathos, ed. by A. T. Tymieniecka, Kluwe Academic Publisher, Dordrecht-Boston-London, in «AnalectaHusserliana», 35 (1991), pp. 271-278. Baron-Cohen, Simon., La scienza del male. L’empatia e le origini della crudeltà, Cortina, Milano, 2012. Bellingreri, Antonio, Per una pedagogia dell’empatia, Vita e Pensiero, Milano, 2005. Bettinelli, Carla,Il pensiero di Edith Stein. Dalla fenomenologia alla scienza della Croce, Vita e Pensiero, Milano 1976. – Il problema dell’Einfülung, in «Hermeneutica», 9 (1989), pp. 291-304. – La fenomenologia, uno sguardo sulla verità, in «Aquinas», 37 (1994), pp. 377-386. – L’itinerario di Edith Stein: dalla psicologia alla metafisica, alla mistica, in «Letture», 32 (1997), pp. 505-524. Boella, Laura and Buttarelli Annarosa,Per amore di altro. L’empatia a partire da Edith Stein, Raffaello Cortina Editore, Milano 2000. – Grammatica del sentire. Compassione, Simpatia, Empatia, CUEN, Milano, 2004. Bonino, Silvia, et al. (a cura di), Empatia. I processi di condivisione delle emozioni, Giunti, Firenze, 1998. Bronzino, Cristina, Sentire insieme. Le forme dell’empatia, ArchetipoLibri, Bologna, 2010. Challita, Marie, The empathic brain as the neural basis of moral behaviour Presented from interdisciplinary perspectives, Dissertatio ad Doctoratum in Facultate Bioethicæ Pontificii Athenæi Regina Apostolorum, Rome 2014. Cerri Musso, Renza,La pedagogia dell’Einfühlung. Saggio su Edith Stein, La Scuola, Brescia, 1955. Costantini, Elio,Einfühlung und Intersubjektivitätbei Edith Stein und bei Husserl, in The Great Chain of Being and Italian Phenomenology, in «AnalectaHusserliana»,, 11 (1981), pp. 335-339. – Edith Stein. Profilo di una vita vissuta alla ricerca della verità, Libreria Editrice Vaticana, Città del Vaticano 1987. – Note sull’empatia nell’approccio interpersonale, in «Aquinas», 30 (1987), pp. 135-140. – L’empatia, conoscenza dell’”Io” estraneo, in «Studium», 86 (1990), pp. 73-91. D’Ambra, Michele,Il mistero e la persona nell’opera di Edith Stein, in «Aquinas», 34 (1997), pp. 581-591. D’Ippolito, Maria Bianca,L’analisi fenomenologica dell’anima, in«Aquinas», 41 (1997), pp. 61-67. De Waal Frans., L’età dell’empatia. Lezioni della natura per una società più solidale, Garzanti, Milano, 2011. Di Muzio, Luigi Carlo,I giorni della verità. La vicenda di Edith Stein, La sorgente, Vicenza, 1974. Epis, Massimo,Io, anima, persona nella fenomenologia di Edith Stein, in «Teologia», 27 (2000), pp. 52-70. – Fenomenologia della soggettività, LED, Milano 2003. Fidalgo, Antonio,Edith Stein, Theodor Lipps und die Einfühlungsproblematik, in R. L. FETZ - M. RATH – P. SHULZ(hrsgg.), Studien zur Philosophie von Edith Stein – Internationales Edith-Stein-Symposion Eichstätt 1991, in «Phänomenologische Forschungen», 26/27, 1993, pp. 90-106. Fortuna Federico, Tiberio Antonio, Il mondo dell’empatia. Campi di applicazioni, Franco Angeli, Milano, 20012. Freedberg David and Gallese Vittorio, Movimento, emozione ed empatia nell’esperienza estetica. In Teorie dell’immagine. Il dibattito contemporaneo, a cura di Pinotti, Andrea and Somaini Antonio Cortina, Milano, 2009. Galeazzi, Umberto., La lezione di Husserl nell’itinerario di ricerca di Edith Stein, in «Hermeneutica», 1989, n. 9, pp. 363-384. Galofaro, Joseph,La tesi di laurea sull’empatia, in «Rivista di Vita Spirituale», 41 (1987), pp. 255-261. Gamarra, Daniel, Edith Stein: il problema dell’empatia, in «Divus Thomas», 91 (1988), pp. 181-189. Geiger, Mattis, Sul problema dell’empatia di stati d’animo, in Besoli, Stefano and Guidetti, Luca, (a cura di) Il realismo fenomenologico. Sulla filosofia dei circoli Monaco e Gottinga, Quodlibet, Macerata 2000. – Essenza e significato dell’empatia, in Pinotti, Andrea (a cura di) Estetica ed Empatia. Antologia, Guerini e associati, Milano. 1997. Ghigi, Nicoletta, L’orizzonte del sentire in Edith Stein, Nimesis, Milano-Udine, 2011. Giusti, Edoardo and Locatelli, Maura, L’empatia integrata. 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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>* </span><span>A previous versions of this article was published in C. James Newlan’s journal, T</span><span>HE </span><span>S</span><span>OCIAL </span><span>C</span><span>RITIC</span><span>, </span><span>as Ellis Washington, </span><span>Excluding the Exclusionary Rule</span><span>, 3 T</span><span>HE </span><span>S</span><span>OC</span><span>. C</span><span>RITIC </span><span>(1998), and in E</span><span>LLIS </span><span>W</span><span>ASHINGTON</span><span>, T</span><span>HE </span><span>I</span><span>NSEPARABILITY OF </span><span>L</span><span>AW AND </span><span>M</span><span>ORALITY</span><span>: T</span><span>HE </span><span>C</span><span>ONSTITUTION</span><span>, N</span><span>ATURAL </span><span>L</span><span>AW AND THE </span><span>R</span><span>ULE OF </span><span>L</span><span>AW </span><span>16-28 (2002) [</span><span>hereinafter </span><span>W</span><span>ASHINGTON</span><span>, I</span><span>NSEPARABILITY OF </span><span>L</span><span>AW AND </span><span>M</span><span>ORALITY</span><span>]. For a comprehensive legal and historical analysis regarding the integration of the rule of law, jurispru- dence, and society in modern times, </span><span>see generally </span><span>Ellis Washington, </span><span>Reply to Judge Richard A. Posner on the Inseparability of Law and Morality</span><span>, 3 R</span><span>UTGERS </span><span>J. L. &amp; R</span><span>ELIG</span><span>. 1 (2001-2002); </span><span>The Nuremberg Trials: The Death of the Rule of Law </span><span>(In International Law), 49 L</span><span>OY</span><span>. L. R</span><span>EV</span><span>. 471-518 (2003). </span></p><p><span>** </span><span>Ellis Washington, DePauw University; B.A. 1983, University of Michigan; M.M. 1986, John Marshall Law School; J.D. 1994. The author an editor at the U</span><span>NIVERSITY OF </span><span>M</span><span>ICHIGAN </span><span>L</span><span>AW </span><span>R</span><span>EVIEW </span><span>and a law clerk for the Rutherford Institute. He was a faculty member at Davenport University and member of the Board of Visitors at Ave Maria School of Law. Currently, Mr. Washington is a freelance writer and lecturer at high schools, universities, and law schools throughout America specializing in the history of law, legal and political philosophy, jurisprudence, constitutional law, critical race theory, and legal feminist theory. He also teaches composition at Lansing Community College. In addition to numerous articles, he has published three books: T</span><span>HE </span><span>D</span><span>EVIL IS IN THE </span><span>D</span><span>ETAILS</span><span>: E</span><span>SSAYS ON </span><span>L</span><span>AW</span><span>, R</span><span>ACE</span><span>, P</span><span>OLITICS AND </span><span>R</span><span>ELIGION </span><span>(1999); B</span><span>EYOND </span><span>T</span><span>HE </span><span>V</span><span>EIL</span><span>: E</span><span>SSAYS IN THE </span><span>D</span><span>IALECTICAL </span><span>S</span><span>TYLE OF </span><span>S</span><span>OCRATES </span><span>(2000, 2004); T</span><span>HE </span><span>I</span><span>NSEPRABILITY OF </span><span>L</span><span>AW AND </span><span>M</span><span>ORALITY</span><span>: T</span><span>HE </span><span>C</span><span>ONSTITUTION</span><span>, N</span><span>ATURAL </span><span>L</span><span>AW AND THE </span><span>R</span><span>ULE OF </span><span>L</span><span>AW </span><span>(2002). His article, </span><span>The Nuremberg Trials: The Death of the Rule of Law (In International Law)</span><span>, 49 L</span><span>OY</span><span>. L. R</span><span>EV</span><span>. 471-518 (2003), has received both national and international recognition and has been accepted into many prestigious archives and collections including–Chambers Library of the Supreme Court of the United States, State Museum of Auschwitz-Birkenau, The Simon Wiesenthal Center, The U.S. Holocaust Memorial Museum, The Elie Wiesel Foundation for Humanity. </span></p><p><span>*Exceeding gratitude to my friend, attorney Che Ali Karega (a.k.a. “Machiavelli”) for his antagonism, advice, ideas, source materials, and inspiration. To Arthur LaBrew, musicologist and historian, founder Michigan Music Research Center (Detroit), for his prescient comments and attention to detail on earlier drafts of the Article. To C. James Newlan, publisher of the Journal, T</span><span>HE </span><span>S</span><span>OCIAL </span><span>C</span><span>RITIC</span><span>, for being my friend, my first publisher, an intellectual, a visionary, and the first person to believe that I had ideas worthy to be published and read. </span></p></div></div></div>

Anxiety is a vague concern and discomfort that a person feels about himself because of a threat to the person's value system or security pattern. It is caused by not being able to interact fully with the environment because of the lack of sensory information and the misinterpretation of the information received through emotions. Anxiety, which has an important effect in daily life, also has important effects on education life. Stress, which shows similar features with anxiety, is an important issue in education because it has potential to inhibit learning and performance. In order to increase learning outcomes and ensure critical thinking, educators should define students’ level of anxiety and minimize it. Touching is a simple skill that can be applied by educators during the clinic training without the need for a course. Positive and appropriate contacts of the educators make them feel good to the students and students think they are important. Studies show that students are anxious before skill training and anxiety reduces the success and performance of them. The aim of this study was to determine the effect of touching on anxiety and the success of students during skill training of intravenous catheterization. The research was conducted in the skill training laboratory of a nursing faculty as using the quasi-experimental method with control group through the pre and post-test between December 2016 and January 2016. The sample was constructed from the experimental group (n=65) and the control group (n=65) as 130 people and single blinding was done. The experimental group of students’ shoulders, arms or hands were touched by educators during skill training of intravenous catheterization. In the collection of the data, The Personal Information Form, The Intravenous Catheterization Skill Practice Checklist, The State-Trait Anxiety Scale and intravenous catheterization training model were used. The mean age of the experimental group was 20.36 ± 0.76 years and the mean age of the control group was 20.20 ± 0.75 years. 89.2% of the experimental group and 93.8% of the control group consisted of women. As the personality trait, 47.7% of the experimental group and 36.9% of the control group were defined themselves as calm. It was determined that the State Anxiety Scale score of the control and experiment group decreased after skill training of intravenous catheterization but there was a significant difference between the State Anxiety Scale Score of pre and post-skill training only in the experimental group. It was detected that the success of skill was higher in the experimental group.In line with these findings, it is recommended that educators should observe anxiety of the students and they should apply simple touching to students who has high pre-skill anxiety. Extended English abstract is in the end of PDF (TURKISH) file. ÖzetAnksiyete kişinin değer sistemi ya da güvenlik örüntüsüne bir tehditten dolayı yaşanan, bireyin kendine yönelik hissettiği belirsiz bir endişe ve huzursuzluk duygusudur. Duyusal eksiklik ve duygular aracılığıyla alınan bilgilerin yanlış yorumlanmasından dolayı çevreyle tam etkileşim kuramamaktan kaynaklanır. Günlük hayatta önemli etkisi olan anksiyetenin, eğitim hayatında da önemli etkileri bulunmaktadır. Anksiyete ile benzer özellikler gösteren stres, öğrenmeyi ve performansı engelleme potansiyeline sahip olduğu için eğitimde önemli bir konudur. Öğrenme çıktılarını artırmak ve kritik düşünmeyi sağlamak için eğiticiler öğrencilerin kaygı düzeyini tanımlanmalı ve en aza indirmelidir. Dokunma klinik eğitimler sırasında eğiticiler tarafından bir kursa ihtiyaç duyulmadan uygulanabilen basit bir beceridir. Eğiticilerin pozitif ve uygun teması öğrencilere kendini iyi hissettirir ve öğrenciler önemli olduklarını düşünürler.Yapılan çalışmalar öğrencilerin beceri uygulamalarından önce anksiyete yaşadığını ve anksiyetenin öğrencilerin başarı ve performansını azalttığını göstermektedir. Bu araştırma; dokunmanın intravenöz kateterizasyon beceri uygulaması sırasında öğrencilerin anksiyetesine ve uygulama başarısına etkisini belirlemek amacıyla yapılmıştır. Araştırma Aralık 2016-Ocak 2017 tarihleri arasında kontrol gruplu ön test-son test yarı deneysel model kullanılarak bir hemşirelik fakültesinin beceri laboratuvarında yürütüldü. Örneklem, uygulama grubu (n=65) ve kontrol grubundan (n=65) 130 kişi olarak oluşturuldu ve tek körleme yapıldı. Beceri uygulaması sırasında uygulama grubu öğrencilerinin omuz, kol veya eline temasta bulunuldu. Verilerin toplanmasında; Kişisel Bilgi Formu, İntravenöz Kateterizasyon Beceri Uygulama Kontrol Listesi, Durumluk–Sürekli Kaygı Ölçeği, intravenöz kateterizasyon kol maketi kullanıldı. Uygulama grubunun yaş ortalaması 20.36±0.76, kontrol grubunun yaş ortalaması 20.20±0.75’di. Uygulama grubunun %89.2’si, kontrol grubunun %93.8’i kadınlardan oluşmaktaydı. Kişilik özelliği olarak uygulama grubunun %47.7’si ve kontrol grubunun %36.9’u kendini sakin olarak tanımladı. Uygulama ve kontrol grubunun beceri eğitimi sonrası durumluk kaygı puanın azaldığı fakat sadece uygulama grubunda beceri öncesi ve sonrası kaygı puanı arasında anlamlı fark olduğu saptandı. Beceri başarısının uygulama grubunda daha yüksek olduğu tespit edildi.Bu bulgular doğrultusunda eğiticilerin, öğrencilerin anksiyetesini gözlemlemesi ve beceri öncesi anksiyetesi yüksek olan öğrencilere basit dokunma uygulanması önerilmektedir.

The 46th NERA Congress was held on March 8th to 10th 2018 at the University of Oslo. NERA is the Nordic Educational Research Association that brings together researchers in the field of educational sciences in the Nordic countries. An essential part of the association and of the congress are NERA’s 24 networks that are organised around different subject areas in educational sciences like early childhood research, youth research etc.. There is a network also for social pedagogy. Its aim is to develop and strengthen the cooperation between researchers and professional groups, engaged or interested in the field of social pedagogy, in the Nordic countries and even wider in Northern Europe like in Poland and Germany. It is currently coordinated by six researchers from five different countries: Denmark, Finland, Iceland, Norway, Poland and Sweden. The theme for NERA2018 congress was Educational Research: Boundaries, Breaches and Bridges. The Social pedagogy network had organized altogether four sessions during the congress dealing with topical issues in the field of social pedagogical research. These sessions included two roundtable discussions, the first one dealing with sensitive research and the second one on social pedagogy at schools. In addition to the roundtables there was one symposium considering research in the area of asylum seekers and refugees, and one session was for traditional paper presentations. The countries that were represented in network sessions were Denmark, Sweden, Norway, Iceland, Finland, and Poland. The sessions awakened animated conversations between participants. One common topic of the discussed issues related to the role and transformation of social pedagogy in changing societies. The sessions of the social pedagogy network were opened up by the roundtable discussion on sensitive research. The leading question for the short presentations of the roundtable participants was: how to research in cooperation with extremely vulnerable people. We heard two interesting presentations by Irena Dychawy Rosner from Malmö University and by Aneta Ostaszewska from the University of Warsaw that giuded us to a discussion about how to support the participation in social pedagogical research of e.g. women working in prostitution so that not just their anonymity and well-being during the research process are secured but also their autonomy and agency could be supported. The research examples shown in the presentations were so fascinating that the discussion around them filled up all the time of the roundtable although we had planned to have four presentations instead of two but there had been two cancellations. The second session following the roundtable was a traditional paper presentation session. Even this session had one last minute cancellation – we assumed it was because of the flue season – so we had two presentations by Jan Arvid Haugan from the Norwegian University of Science and Technology and Vilborg Jóhannsdóttir from the University of Iceland. Jan Arvid’s presentation was on ’Coping strategies and resilience in upper secondary school’. He shared with us some social pedagogically interesting findings about the background factors behind school drop-out. He himself told us that he was not familiar with the social pedagogical discussion but he had thought that his research findings could be of use in our field when we are trying to find out ways how to support the integration of young people. And he certainly had right. Vilborg’s presentation on the other hand was very interesting for another reason: it was about Icelandic social pedagogy, which differs quite a lot from the understandings of social pedagogy in other Nordic countries. In Iceland, the social pedagogical practice concerns almost only work with people with disabilities. The professional education, role and perspectives of social pedagogy have developed in line with the paradigm change rooted in the CRPD (Convention on the Rights of Persons with Disabilities), which has replaced the medical understanding of disability by the social relational understanding of disability. For example in Finland, the social pedagogical discussion and practice have focused very little on people with disabilities. The second roundtable was on social pedagogy at schools. There were four short presentations leading to a common discussion about the role that social pedagogy and social pedagogues have and could have at schools in different Nordic countries. Vilborg Jóhannsdóttir shared us more thoughts on social pedagogy in Iceland concentrating now on the work that the social pedagogues are doing in inclusive schools. Their role seems to be very essential in supporting the education of disabled children and young people in ’normal’ schools but it is at the same time quite controversal. Amela Pacuka from the Oslo Metropolitan University asked us in her presentation: What social pedagogy is for? She had a very critical perspective towards social pedagogy as it is practiced in Norway at schools: trying to find a balance between measurement, quality assurance, testing and relations work. Margareta Fehland and Mikael Boregren from Malmö University presented a project that they have been working on developing a new way of listening to kids in school. Their presentation roused a lively discussion about empathy and about the possiblity to teach empathy in social pedagogical studies. Interestingy, discussion about empathy and about teaching empathy has just recently awaken in the Finnish social pedagogical discussion. Eija Raatikainen, Leigh Anne Rauhala and Seija Mäenpää from Metropolia University of Applied Sciences have published an article about professional empathy called ’Qualified Empathy: A key element for an empowerment professional’ in the Finnish journal of social pedagogy. It is available online in English (Raatikainen, Rauhala, Mäenpää 2017). The last peresentation in the roundtable was about social pedagogical thinking at schools in Finland, presented by Elina Nivala from the University of Eastern Finland. It described social pedagogy as an approach rather than a profession meaning that different professionals at school can have a social pedagogical orientation in their work: A teacher, a special education teacher, a school social worker and even a school nurse can have a social pedagogical mindset in their work e.g. when building pedagogical relations and working holistically with the pupils, supporting their participation and finding ways to strengthen the school community and well-being of everybody at schools. All of them can be considered social pedagogues at schools if they want to develop their work based on social pedagogical thinking. The last session organised by the Social pedagogy network was the symposium called ’How to research in the area of asylum seekers and refugees’. It included originally six presentations: two from Finland and four from Denmark but two of those from Denmark were cancelled. The two presentations from Finland were ’Acts of citizenship in reception centre’ by Päivikki Rapo, and ’Life on hold? – A research project on agency and belonging of asylum seekers’ by Elina Nivala, both of them from the University of Eastern Finland. The Danish presentations were ’How do asylum-seekers experience a sense of meaningfulness in their everyday life in asylum-centres’ Anna Ørnemose, Lene Løkkegård and Lis Leleur, and ’Creating a sense of meaning in connection to school attendance of unaccompanied asylum seeking children’ by Nadia Klarsgaard & Kasper Drevsholt, all of them from the University College of Northern Denmark (UCN). The symposium had a wonderful opportunity to provide an arena for comparative discussion about social pedagogigal asylum research, which is a relatively new field in both countries. Discussions were animated but there could have been more time for comparative perspectives. This shows the need for more research and discussions on this field between different countries. One of the discussed topics concerned asylum seeker women and their possibilities to participation. According to observations of Danish researchers in an asylum center in Denmark, asylum seeker women were denied to get their own spaces. This was argumented with ideas of gender equality in Danish society. In Finland, the challenges on physical spaces of reception centres have also been discussed. Rapo (2018) made an ethnographic research in a Finnish reception centre for her master's thesis. In the observed reception centre, women's fragile position was understood and it was taken into account but even then some restrictions of spaces were noticed only later. It will be interesting to follow how practicies related to gender will transform in reception centres, as questions concerning gender, religion, culture and participation in Western societies are challenging. It is obvious that knowledge on participation and agency of asylum seeker and refugee women is much needed, and social pedagogical research could provide valuable perspectives and tools to produce it. All in all, the presentations and discussions during the sessions showed us very clearly that there is a lot of interesting research and work done in the field of social pedagogy in the Nordic countries. They also illustrated explicitly that the traditions in social pedagogical discussion and practice do differ quite a lot between different Nordic countries. Due to this, there should be more discussion about how social pedagogical practicies have developed historically in different societies and how they are defined theoretically. It is important to discuss critically how social pedagogical work is in practice but it would be of utmost importance to discuss as well how the practices are understood and represented in theory: what is it that makes something social pedagogical, how can it be conceptualised and what makes it different from other fields of practice. And the same goes to research: are there some elements that make research social pedagogical. We hope that the next NERA congress in Uppsala, Sweden on March 6th to 8th will provide an as lively arena for discussions than the previous one did and even more opportunities for critical reflection and shared moments of new understanding. We welcome all new researchers interested in social pedagogy to join us there.

ABSTRACT First Person is a series of interviews with the first authors of a selection of papers published in Disease Models & Mechanisms, helping early-career researchers promote themselves alongside their papers. Elin Schoultz and Ellen Johansson are co-first authors on ‘ Tissue architecture delineates field cancerization in BrafV600E-induced tumor development’, published in DMM. Elin is an MD, PhD student in the lab of Mikael Nilsson at Sahlgrenska Centre for Cancer Research, Gothenburg University, Gothenburg. She has a great interest in the thyroid gland in particular, and the mechanisms of tumor development, progression and treatment associated with epithelial carcinomas in general. Ellen is an MD, resident physician in oto-rhino-laryngology and postdoctoral researcher in the lab of Karin Roberg at Department of Biomedical and Clinical Sciences, Division of Cell Biology, Linköping University, Linköping, with broad interest the thyroid gland, tumors of the head and neck region, and the molecular mechanisms that are important for tumor initiation, development, and treatment.

La riflessione di Francesco D'Agostino procede a partire da una sintetica presentazione della genealogia e dei successivi sviluppi del concetto di “persona” nella cultura occidentale, soffermandosi specificamente sulla sua recente identificazione positivistica (astratta e formalizzante) con la categoria di “soggetto di diritto” – e sulla sua conseguente manipolabilità pragmatica e normativa. Tale paradigma è entrato ormai in crisi, come testimoniano le irresolubili problematiche sorte attorno alla disciplina legale del bios, ed in particolare alla difficoltà, che ne deriva direttamente, di arginare normativamente ogni tentazione di strapotere biopolitico: né il tentativo empirista di riabilitare il concetto in base alla capacità di autodeterminazione, appare davvero serio e teoreticamente persuasivo. Più promettente risulta invece la proposta di tornare ad una fondazione del diritto nella persona e nella sua concreta corporeità: andando oltre le proposte di Stefano Rodotà, messe fecondamente a confronto con il personalismo di Elio Sgreccia, D'Agostino suggerisce di prendere sul serio l'idea di “biografia” per riscoprirne al fondo un integrato, perché relazionale, concetto di persona umana. In questo impegno teoretico appare ricco di conseguenze il passaggio dalla considerazione prioritaria dei corpi a quella della “carne”, assai più densa dal punto di vista filosofico e teologico: sia per via del suo riferimento intrinseco alla vulnerabilità, sia per la sua strutturale apertura, alternativa alla chiusura individualistica del corpo in se stesso, alla relazione con l'altro da sé e soprattutto con il Dio in-carnato. ---------- The reflection of Francesco D'Agostino proceeds from a brief presentation of the genealogy and subsequent developments of the concept of "person" in Western culture, focussing specifically on the recent and abstract identification positivistic between the concept of person and the concept of "subject of law "- and its consequent manipulation by the pragmatic legislation. This paradigm is now in crisis, as shown by the neverending discussions about the legal framework of the “bios”, and in particular the difficulties to contain by the legislation every temptation of the excesses of the biopolitics: neither the empiricist attempt to rehabilitate the concept proceeding from the ability to self-determination, appears very serious and theoretically persuasive. More promising is instead the proposal to return to a foundation of law in person and in his concrete corporeity: going beyond the proposals of Stephen Rodotà, originally compared with the personalism of Elio Sgreccia, D'Agostino suggested to take seriously the idea of "biography" to rediscover an integrated and relational concept of the human person. In this commitment, the transition from the concept of “body” to concept of “flesh” promises many theoretical consequences, because the concept of flash is much more dense in terms of philosophical and theological thought: as well as by its reference to the intrinsic vulnerability, both for its structural openness to the relationship with the other and with the christian God, just appeared in the flesh.

This article deals with the end of the lives of Moses and Elijah as the representatives of the Torah and the Prophets. Moses was not allowed to enter the Promised Land, and Elijah left it before he was taken up. These events are interpreted as indicating that the Law is not able to bring the people into the Promised Land and that the Prophets cannot keep them there. The end of Moses’ life is also the end of the Torah. The Prophets end with the call for a new Elijah. The Ketubim, as the human response on God’s acting, do not better. The Hebrew Bible ends with the exile. The New Testament begins where the Prophets end: a new Elijah, in the person of John the Baptist. He works at exactly the place where Israel entered the land after Moses’ death and where Elijah left the land. It is a reprise of the fulfilment of the promise. John points to Jesus, who begins his work at this place, not going on dry feet through the Jordan River,but fulfilling all righteousness when drawn into the water of God’s judgement. Then the way to the land is open to Moses and Elijah in the glory of God on the Mount of Transfiguration, when they speak about the exodus of Jesus on the cross. Salvation is not in the law or in conversion but in being baptised into Christ in his death. Moses, Elia en Jesus: Oorwegings oor die fundamentele strukture van die Bybel. Hierdie artikel gaan oor die einde van die lewes van Moses en Elia as die personifikasies van die Torah en die profete. Moses is verhinder om in die beloofde land in te gaan en Elijah moes dit verlaat voordat hy hemel toe gegaan het. Hierdie gebeurtenisse word so geïnterpreteer dat die Wet die volk nie in die beloofde land kan bring nie, en dat die profete hulle nie daar kan hou nie. Die einde van die lewe van Moses is ook die einde van die Torah. Die profete eindig met die oproep vir ’n nuwe Elia. Die Ketubim as die menslike antwoord op God se dade doen nie beter nie. Die Hebreeuse Bybel eindig in die ballingskap. Die Nuwe Testament begin daar waar die profete eindig: ’n nuwe Elia, in die persoon van Johannes die Doper. Hy werk op presies daardie plek waar Israel na Moses se dood die land ingekom het en waar Elia dit verlaat het. Daar is ’n terugkeer na die vervulling van die belofte. Johannes wys na Jesus wat sy werk op hierdie plek begin. Hy gaan nie droogvoet deur die Jordaan nie maar gaan onder in die water van God se oordeel om alle geregtigheid te vervul. Dan is die pad na die land oop vir Moses en Elia en verskyn hulle in die glorie van God op die berg van die verheerliking, waar hulle met Jesus oor sy exodus aan die kruis praat. Redding is nie in die Wet of in bekering nie maar deurdat ’n mens gedoop word in die dood van Christus.

AbstractTheOEDdefines “theatricality” in essentially negative terms, as the degraded cultural progeny of the theatre itself, and in the process associates it with spectacle. Assuming cultic proportions in late-Regency London, theatricality, I argue, comes full circle to engulf theatre itself. Epitomized by the mesmeric Kean and an increasing reliance on spectacular effects, this is the point at which Lamb enters the argument. A combined study of theatrical culture and periodical writing in the Romantic period, I demonstrate how such a spectacularization of theatre informs Lamb’s performance with Elia of an “essayistic figure”.Through Elia’s ludic, phantasmal ontology in theLondon Magazine- in which the illusion of autobiography is enacted and the essay form transcended with assertions of fictive liberty - Lamb’s use of a persona is, like theatricality itself, derivative of theatre. Yet the frequent readjustment of expectations that Elia’s playfulness demands of the reader clearly designates Lamb’s as areaderlymode of theatricality that diametrically opposes the dominant model of ritualistic spectatorship.Indeed, Lamb’s career seemingly embodies the Romantic ambivalence over theatre identified by Mary Jacobus. Both failed playwright and avid theatre-goer, Lamb famously priveliges the reader’s over the audience’s experience of Shakesperare’s tragedies, then later - as Elia - celebrates artificial comedy for the escape it affords from the “diocese of strict conscience”. Elia can perhaps, therefore, be read as Lamb’s attempt at managing theatre on his own terms: an appropriation of its illusory, emancipative qualities to the unspectacular format of the familiar essay.

In inclusive dance settings, where people with different abilities and talents come together, the role of facilitators is essential in guiding the process of inclusion. Their behavior gives sensitive information to the individual about one’s status within the own-group affiliation (De Cremer, 2002, p. 1336). Even today, very little research on the motivation for facilitating inclusivity in dance contexts exists. This case study will examine the facilitator’s motivation by juxtaposing current theory next to experiences of seven experts of contemporary dance facilitation in Europe. Good opportunities for meaningful interactions can be created in a dance setting: it promotes a deeper sense of community, gives us the feeling of belonging, generates respect and inclusion, and helps to prevent the feeling of loneliness (Elin and Boswell, 2004; Kaufmann, 2006; Whatley, 2007). This research report sheds light on the motivation of being the facilitator of dance for heterogeneous groups and reveals three factors from the data. First, to be led by an artistic motivation, second, to have a vision in terms of changing the society, and third, to have another personal motivation. The motivation of the facilitator is regarded as highly important for inclusive work, as the person who facilitates plays a key role in these successful processes of inclusion (Miesera et al., 2019).

Municipal public procurement is one way of reducing the environmental load of hazardous substances. Turku University of Applies Sciences studied what is the status quo in the NonHazCity partner municipalities with regards to sustainable public procurement and how hazardous substances are considered in tenders. This paper presents results from interviews conducted with representatives of Gdańsk, Kaunas, Pärnu, Riga, Šilalė, Turku, Västerås, and Stockholm. Interviews were performed between April and June 2017 and any description of regulations is based on reports from interviewees. Interviewees were persons dealing with public procurement – procurement and environmental experts and in Stockholm personnel with special expertise in chemicals.

Abstract Disputes over the nature of faith, as understood in the Judaeo-Christian tradition, sometimes focus on whether it is to be identified exclusively with trust in God or with loyalty/fidelity to God. Drawing on recent work on the semantic range of the Hebrew ʾĕmûnâ and Greek pistis lexicons, we argue for a multidimensional account of what it is to be a person of faith that includes trust and loyalty in combination. The Trust-Loyalty account, we maintain, makes better sense of the faith of exemplars, including Abraham, and fits well with the biblical language of faith. Further, a normatively appropriate combination of trust and loyalty towards others is a recognizable social virtue, aimed at promoting flourishing relationships. Finally, we consider how to make sense of ancient and modern exemplars of faith who protest against God, such as Job and Elie Wiesel, and argue that the Trust-Loyalty view is uniquely well suited to accommodate them.

Introducción: Este artículo ofrece resultados de una investigación interesada en la memoria de docentes víctimas del conflicto armado en el municipio de El Paujil (Caquetá, Colombia). Objetivo: Analizar los sentidos de la auto-enunciación de los sujetos en la pronominalización de la primera persona gramatical. Método: Análisis del discurso de cuatro trayectorias de vida de docentes víctimas del conflicto armado, elaboradas a partir de entrevistas narrativastranscritas y codificadas con el software Elan 5.4, y procesadas lexicométricamente en el software Iramuteq 0.7 alpha 2. Resultados: Tanto la experiencia personal (individual) como la profesional (colectiva) es pronominalizada desde la primera persona y desde el pronombre uno, que establece un continuum entre dos polos que especifican y generalizan al sujeto de la enunciación. Además, la situación enunciativa y los factores extralingüísticos condicionan laconstrucción gramatical de esa subjetividad y conducen su interpretación hacia la dimensión política de las narrativas. Discusión y Conclusiones: El análisis de la pronominalización, como un rasgo dependiente de la situación enunciativa, es un modo de aproximarse comprensivamente a los escenarios y situaciones experimentadas por los maestros víctimas, en el marco de la construcción de la memoria del conflicto armado colombiano.

In The Threshold of the Visible World, Kaja Silverman advances a subtle, ethical, post-Lacanian account of what constitutes “the active gift of love” and how this might be expressed on the screen. She argues for an orientation of subject to love object which is not merely an alternative to romantic passion, but an account of how identification of the loving subject and love object “might function in a way that results in neither the triumph of self-sameness, nor craven submission to an exteriorised but essentialized ideal”. In a move particularly relevant to our focus in this paper, she goes on to suggest that a gift of love so constituted entails an escape from conformity with culturally dictated ideals and thence a capacity “to put ourselves in a positive identificatory relation to bodies which we have been taught to abhor and repudiate” (79). Two lesbian/gay teen films of the late 1990s – Lukas Moodysson’s Fucking Åmål (1998; also known as Show Me Love) and Simon Shore’s Get Real (1999) – offer an illuminating contrast in the ways they deal with the possibility of the gift of love in the conflictual contexts both of teenage gay and lesbian love and sexuality, and of small-town spaces. Space solicits desire, but the sexual frisson that is evoked through encounters in various spaces in film depicted as offering excitement, risk, and bodily pleasures seems limited in three ways. First, the progression from desire to love is severely circumscribed by cultural presuppositions about the physical and social attributes of appropriate love objects. This is particularly evident in the Hollywood teen film, with its recurrent male and female Cinderella roles. Second, the desire represented is predominantly heterosexual, so the appropriate love object is further specified by the assumption of heteronormativity. Finally, there is a persistent attribution of space to woman and time to man – as early as the late eighteenth century William Blake had written, “Space is a woman” (in Bal 169) – and although this has been questioned by feminist thinkers (see Irigaray 1987) it still pervades filmic imagery. As Sue Best notes, the bounded spaces that people inhabit – “the nation, regions, cities and the home” – often rely on feminine metaphors to describe their attributes, contours, architecture; in the case of the romantic ‘home’, its enclosures suggest a warm, uterine space and maternal care. In a related sense, the open spaces of the countryside, the city streets and solitary travel have connoted a masculine space and prerogative (182-3). Traditionally, man moves through these spaces with a sense of temporal purpose, while woman bides her time in bounded domestic space. In Fucking Åmål, the film’s preoccupation with enclosed spaces, and especially the domestic spaces of home and school, on one hand generates an intense mood of claustrophobia while, on the other, communicates the terrifying aloneness of the young person abjected by the “in”-crowd. A measure of the inanity of the teenage boys of this small Swedish community is the unexamined misogyny of their spatial thinking, as when, for example, Jessica’s boyfriend Markus asserts that boys are interested in and understand technology, like cell phones, and that girls are instead good at things like "make-up and looking good". Get Real expresses the contrast more as that of outside and inside: the male domain of the sports field set against the interior space of the room where girls and boys like Steven (“I don’t smoke or play football and have an IQ over 25”) produce the school magazine. While these binaristic notions of gender and space serve as useful means for considering the restrictive nature of masculine and feminine constructions which still exist in various contemporary societies, they are also limited and limiting when it comes to thinking beyond a heterosexual framework. The imbrication of space and woman could account for the ongoing censure, disruption, and violation of feminised movement in so-called masculinised spaces. The notion of transgressing across spaces is the underlying theme of both Get Real and Fucking Åmål. Both films, with their “coming out” narratives, move away from conventional cinematic representations of teen love. Moreover, they provide a cinematic space in which the female or male body is a source of same-sex pleasure and desire, and offer viewers a space not defined by the other gender or by a narrative progress towards heterosexual romance and fulfilment. Consequently, the characters’ sensual/sexual encounters privilege bodily pleasure, response, and the ability to go beyond “the blind spot” of patriarchal sexuality (Irigaray 1985). Where they differ is that Fucking Åmål depicts Elin (the “love object”) progressing so far in her love for Agnes that her triumphant coming out is simultaneously an affirmation of a body universally abhorred and repudiated within the dominant youth community. There is no suggestion, for example, that Agnes will need to abandon her loose, oversized clothes and her trousers in favour of Elin’s short skirts and low-cut tops (although there is a hint that Elin may find Agnes’s intellectual interests more engrossing than the belated and etiolated versions of popular culture she has up until now inhabited). In contrast to Fucking Åmål, Get Real depicts the ultimate failure of John Dixon (the love object) to acknowledge love for Steven Carter, abhorred and repudiated by male peers for his suspected (and actual) homosexuality. Space is a shifting signifier which points to, but does not anchor, meaning across social, cultural, and territorial dimensions. In a Foucauldian sense, space is often linked to concepts of power. Furthermore, space, particularly queer space, becomes both a visual and metaphorical entity which needs to be interrogated in terms of its relationship to, and representation through, the eye of the beholder. In Get Real and Fucking Åmål “looking” becomes a complex play between characters and viewers. The specular logic that operates within the conventional notions of the gaze, with its underlying structure of a dominant subject and submissive object, is thus both interrogated and undercut (Mulvey). In Get Real a hole in a public toilet wall provides a spatial site for spying on illicit gay sexual encounters as well as a means for checking out a potential sexual partner. Such voyeurism is perverse as it disrupts the visual pleasure which has become intimately tied to patriarchal ideology with its structures of looking (male) and being looked at (female). This is one instance (and there are others in both films) when looking occupies a queer space, demonstrating complicity with voyeurism, desire, and visual pleasure, and disrupting the association of the gaze with rigid gender roles. The act of looking that the characters undertake also helps to make the viewer aware of the particular quality of their own gaze. The films contrive to position the viewer in ways that focus attention on the specific nature of his/her gaze as we become witness/voyeur to the characters’ spatial trajectories across private and public spaces - bedroom, toilet, home, school. Early in Fucking Åmål the gaze is invited and dismantled when Elin goes half undressed to try on clothes in front of the mirror in the apartment block’s lift, only to find that her sister Jessica has forgotten to bring the clothes. By overtly and comically replacing the narcissistic gaze with the gaze of the camera (and hence audience) the film problematizes looking, and begins to establish the situation whereby to look at Elin is to share the looking with Agnes, effectively queering the look. Further deconstructions of the look, or gaze, occur in the contrasting femme/butch representations of Elin and Agnes. The erotic pleasure of looking (at Elin) provides a counterpoint of gazes and highlights the vicissitudes of desire. While Elin’s sexy body and conventional beauty conform to an image of female desirability and make her the object of male fantasy, she is also the love object of Agnes. However, Elin’s feisty, restless character refuses any image of passive femininity. Rather, she embodies an active, desiring female subjectivity. Thus, the space of both female and male spectatorship is open to erotic imaginings. By contrast, the film undoes the tradition of fetishisation associated with the male gaze through the character of Agnes: she wears no makeup, hides her body in oversized clothing, and her hair is unadorned and simply styled. Thus, the camera’s attention to Agnes’s silent watching of Elin undermines the male gaze, creating a female gaze and a space of female desire. A comparable effect is achieved in Get Real when Steven uses his membership of the school magazine committee to suggest that a queer community exists within the school. First, and more subtly, the photographs he takes of John Dixon as school sporting hero queer the act of looking: Steven’s father, a professional photographer, sees them as examples of photographic art; John’s father views them as a celebration of a finely tuned athletic body; girls look at them heterosexually; but from Steven’s perspective they are gay pin-ups. The ground of a love relationship, as Silverman argues, is to posit the other rather than the self as the cause of desire, and hence to perceive perfection in the features of another and to celebrate that perceived perfection. This is the work performed by Steven’s photographs of John, and the irony inherent in the fact that the significance of the photographs depends on the interpretation of the beholder exemplifies how irony operates in these films to change how people interpret the “cultural screen”, the mental picture of society which they have naturalised. In Fucking Åmål, a class photograph of Elin in a school magazine also serves to queer the act of looking as it represents the love object of both Johan and Agnes. Whereas Johan cuts out Elin’s image, effectively excising her from the others in the photograph, and stores it in his wallet, Agnes is content to contemplate the image in the privacy of her bedroom, leaving it intact. Elin’s image has a strong erotic and visual impact on both Johan and Agnes, connoting “a to-be-looked-at-ness”, and the actions by Johan and Agnes to look and to possess can be understood in psychoanalytic terms as their attempt to turn the represented image into a fetish object (Mulvey). In a related way to Steven’s photograph of John Dixon as a gay pin-up, Agnes is able to reinvest erotically in the body of another woman. Steven’s second intervention by means of the magazine is to write the “Get Real” article about youth homosexuality. Once this is banned by the school Principal, it functions as a space of absence which defines and publicises the lack at the heart of the community. Further, in so far as it is lack which makes desire possible, Steven’s manifesto on a more individual level legitimises that lack for homosexual subjects. Get Real quite explicitly seeks to overturn the heterosexist stereotype of gays as lonely and unhappy figures, and to offer a different perspective on gay subjectivity and sexuality. Fucking Åmål performs the same work for the subjectivity and sexuality of young lesbians, as Agnes works through the trauma of her initial rejection by Elin and her “outing” at home, and Elin works through the identity crisis prompted by her emerging desire for Agnes. For each, the journey from abjection to joy ends triumphantly as, with no apparent threat of retribution, they redefine the significance of key spaces, of school and home. Both films use space to articulate the characters’ joys and anguish as they struggle with the conflicting effects of love and desire for another, the taunts they suffer from others because of their sexuality, and the eventual amelioration of the restrictions of their spatial location. While the gaze offers a metaphorical space for looking in Get Real and Fucking Åmål, space is also defined in regional and sexual terms. Elin and Agnes are space-bound characters, living within the claustrophobic confines of small town Åmål (Sweden). The original title of the film (Fucking Åmål), rather than the more bland, international release title (Show Me Love), captures teenage boredom with the stifling confines of their environment. Elin’s howls of exasperation give voice to her feelings of entrapment: “Why do we have to live in fucking Åmål? When something’s ‘in’ in the rest of the world, it’s already ‘out’ by the time it gets here.” When Elin and Agnes attempt an escape by hitching a ride out of town, their make-out session in the backseat of their lift’s car is accompanied by Foreigner’s “I want to know what love is”; the interplay of song lyrics, the young lovers’ sexual play, and their eventual eviction from the car offering an ironic performance that rehearses the double meaning of the film’s title and the story’s vexed themes of subjection and subjectivity. The visual style of Fucking Åmål also adds to the pervading sense of containment that the young protagonists experience. Interior domestic scenes dominate and appear spatially constrained. Often a low-key colour scheme serves as an iconic sign indicating the metaphorical nature of the drabness of Åmål. Agnes, as a relative newcomer to Åmål, occupies the spatial fringe both in terms of her strangeness to the place and her perceived queerness. She is the subject of ridicule, innuendo, and ostracism by her peers. Agnes’s marginalisation and abjection are metaphorically expressed through camera framing and tracking – close-ups capture her feelings of rejection and aloneness, and her movements in public spaces, such as the school canteen and corridors, are often confined to the perimeters or the background. By contrast, Elin appears to be in the spatial centre as she is a popular and sexually desirable young woman. It is when she falls in love with Agnes that she too finds herself dislocated, both within her self and within her home town. The stifling confines of Åmål offer limited recreational spaces for its youth, with the urban shopping centre and park are places for congregation and social contact. Ironically, communal spaces, such as the school and the park, effect a spatial intimacy through proximity; yet, the heterosexual imperative that operates in these public and populated spaces compels Elin and Agnes to effect a spatial distance with its necessary emotional and physical separation. When Elin and Agnes finally ‘come out’, it is part of a broader teen rebellion against continuing ennui and oppressive strictures that limit their lives. Steven (Get Real) lives a privileged middle class life in Basingstoke (Hampshire, UK) although this is unsettled by a pervasive sense of homophobic surveillance, locally and immediately embodied in the school’s masculinist bullies, but networked more widely through fathers, school principals, and the police. As Foucault argued, surveillance has a disciplinary function because individuals are made conscious that they are being watched and judged from a normalising perspective. This being so, even open spaces in Get Real have a claustrophobic effect. The park where Steven goes in quest of sexual contact thus signifies ambiguously: messages are passed from within the smallest space (a cubicle within the toilet) but once outside an individual’s presence can be registered by any neighbour, and the concealed spaces of the woodland are subjected to police raids. The film neatly ties this physical surveillance to mental surveillance when Steven’s father confronts him about being seen in the park when he was supposed to have been working on his essay project about youth in the contemporary world. For Steven, the project is a sham because he is only enabled to write from within the normalised perspective which excludes himself. Communication at the highest level available to him – a prize-winning essay in a public competition – thus denies him any subjective agency. The film’s ironic chain thus entails first the winning of the prize (but only because his father secretly submitted Steven’s discarded essay) and then Steven’s subsequent use of the award ceremony to present his other, suppressed essay and to declare his sexual orientation. In both films, gay and lesbian sexualities are constructed as paradoxical spaces. On the one hand, gay and lesbian desires and identities are distanced from the heterosexual paradigm, yet firmly embedded within it and (therefore subject to) homophobic discourses. Difference is not tolerated. In Fucking Åmål, characters are marginalised because of physical and sexual difference; in Get Real, difference is defined in terms of class, sexuality, and hegemonic masculinity. Both films offer positive outcomes which affirm a resignification of the “cultural screen”. By depicting the dystopic effect of heteronormative society on the principal gay and lesbian characters, each film functions to highlight issues of access to and place within the spatial public sphere. From Fucking Åmål, indeed, we might infer that such strategies as the ironic transformation of the gaze have the potential to produce utopian visions. Despite the strategy of allowing Steven one further transformation of public space, when he seizes a public forum to deliver his coming-out speech, Get Real offers a less utopian vision, but still a firm sense that social space has undergone significant disruption. While Elin comes to accept and realise the value of Agnes’s original “gift of love” to her, John Dixon is unable to move beyond the restrictive confines of heteronormative space and therefore rejects Steven’s public and personal gift of love. Nevertheless, in both films, it is through the agential actions of Elin, Agnes, and Steven in publicly declaring their love for the other that serves as an active signifier, openly challenging the sexualised space of their school and community: a space that passively accepts the kind of orthodoxy that naturalises heterosexualised ways of looking and loving, and abhors and repudiates homosexual/lesbian desire. In this sense, there is an opening up of a queer space of desire which exerts its own form of resistance and defiance to patriarchal discourse. Works Cited Bal, Mieke. Death and Dissymmetry: The Politics of Coherence in the Book of Judges. Chicago: University of Chicago Press, 1988. Best, Sue. “Sexualising space”. Eds. Elizabeth. Grosz & Elspeth Probyn Sexy Bodies: The strange Carnalities of Feminism. London & New York: Routledge, 1995. 181-194. Foucault, Michel. Discipline and Punish : The Birth of the Prison. London: A. Lane (Penguin Books), 1977. Irigaray, Luce. Speculum of the Other Woman, trans. G.C. Gill. Ithaca, NY: Cornell University Press, 1985. Irigaray, Luce. “Sexual difference”. Ed. Toril Moi, French Feminist Thought: A Reader. Oxford: Basil Blackwell, 1987. 118-130. Mulvey, Laura. “Visual Pleasure and Narrative Cinema” (1975) reprinted in Visual and Other Pleasures. London: Macmillan, 1989. 29-37. Silverman, Kaja. The Threshold of the Visible World. New York: Routledge, 1996. Filmography Fucking Åmål (Show Me Love). Dir./writer Lukas Moodysson. WN Danubius/ITA Slovakia, 1998. Get Real. Dir. Simon Shore. Paramount, 1999. Links linenoise.co.uk (Accessed 31/10/02) cinephiles.net (Accessed 31/10/02) brightlightsfilm.com (Accessed 31/10.02) hollywood.com (Accessed 31/10/02) movie-reviews.colossus.net (Accessed 31/10/02) culturevulture.net (Accessed 31/10/02) english.lsu.edu (Accessed 3/11/02) Citation reference for this article Substitute your date of access for Dn Month Year etc... MLA Style Mallan, Kerry and Stephens, John. "Love’s Coming (Out)" M/C: A Journal of Media and Culture 5.6 (2002). Dn Month Year < http://www.media-culture.org.au/0211/lovescomingout.php>. APA Style Mallan, K. & Stephens, J., (2002, Nov 20). Love’s Coming (Out). M/C: A Journal of Media and Culture, 5,(6). Retrieved Month Dn, Year, from http://www.media-culture.org.au/0211/lovescomingout.html

Abstrak<br />Zakat is worship maliyah ijtimaiyyah. This means that in addition to a religious charity that is vertical (habl min Allah), as well as horizontal (habl min al-nas). As a worship that is vertical, including worship mahdhah charity that does not receive a “discussion” (gair qobil li al-niqas). Therefore, the consequences will lose their elan vital charity and experiencing stagnant, despite the fact that charity has a very big opportunity in improving the welfare of Muslims, especially the poor. Seeing a huge opportunity zakat, the alms should not only be placed in positions that are ta’abbudi mahdhah worship only, but also put in a position that is ta’aqquli muamalah. With zakat placed on ta’aqquli position, then the development and utilization of zakat will be conducted in accordance with the circumstances and conditions so that truly righteous era wa li kulli eat, either in relation to expensive al-zakah/wi ‘a al-zakah (object subject zakat), mustahiq al-zakah (the person entitled to receive zakat), and the pattern of distribution of zakat. <br />Zakat adalah ibadah maliyah ijtimaiyyah. Artinya bahwa zakat disamping merupakan ibadah yang bersifat vertikal (habl min Allah), juga bersifat horizontal (habl min al-nas). Sebagai ibadah yang bersifat vertikal, zakat termasuk ibadah mahdhah yang tidak menerima “diskusi” (gair qobil li al-niqas). Oleh karena itu, maka konsekuensinya zakat akan kehilangan elan vitalnya dan mengalami stagnan, meskipun sebenarnya zakat mempunyai peluang yang sangat besar dalam meningkatkan kesejahteraan umat Islam, terutama fakir miskin. Melihat peluang zakat yang sangat besar tersebut, maka zakat mestinya tidak hanya ditempatkan pada posisi ibadah mahdhah yang bersifat ta’abbudi semata, akan tetapi diletakkan juga pada posisi muamalah yang bersifat ta’aqquli. Dengan ditempatkannya zakat pada posisi ta’aqquli, maka pengembangan dan pendayagunaan zakat akan bisa dilaksanakan sesuai dengan situasi dan kondisi sehingga betul-betul shalih li kulli zaman wa makan, baik menyangkut mahal al-zakah/wi’a al-zakah (obyek yang dikenai zakat), mustahiq al-zakah (orang yang berhak menerima zakat), maupun pola distribusi zakat.<br />Kata Kunci: zakat, ta’abbudi, ta’aqquli

Abstrak<br />Zakat is worship maliyah ijtimaiyyah. This means that in addition to a religious charity that is vertical (habl min Allah), as well as horizontal (habl min al-nas). As a worship that is vertical, including worship mahdhah charity that does not receive a “discussion” (gair qobil li al-niqas). Therefore, the consequences will lose their elan vital charity and experiencing stagnant, despite the fact that charity has a very big opportunity in improving the welfare of Muslims, especially the poor. Seeing a huge opportunity zakat, the alms should not only be placed in positions that are ta’abbudi mahdhah worship only, but also put in a position that is ta’aqquli muamalah. With zakat placed on ta’aqquli position, then the development and utilization of zakat will be conducted in accordance with the circumstances and conditions so that truly righteous era wa li kulli eat, either in relation to expensive al-zakah/wi ‘a al-zakah (object subject zakat), mustahiq al-zakah (the person entitled to receive zakat), and the pattern of distribution of zakat. <br />Zakat adalah ibadah maliyah ijtimaiyyah. Artinya bahwa zakat disamping merupakan ibadah yang bersifat vertikal (habl min Allah), juga bersifat horizontal (habl min al-nas). Sebagai ibadah yang bersifat vertikal, zakat termasuk ibadah mahdhah yang tidak menerima “diskusi” (gair qobil li al-niqas). Oleh karena itu, maka konsekuensinya zakat akan kehilangan elan vitalnya dan mengalami stagnan, meskipun sebenarnya zakat mempunyai peluang yang sangat besar dalam meningkatkan kesejahteraan umat Islam, terutama fakir miskin. Melihat peluang zakat yang sangat besar tersebut, maka zakat mestinya tidak hanya ditempatkan pada posisi ibadah mahdhah yang bersifat ta’abbudi semata, akan tetapi diletakkan juga pada posisi muamalah yang bersifat ta’aqquli. Dengan ditempatkannya zakat pada posisi ta’aqquli, maka pengembangan dan pendayagunaan zakat akan bisa dilaksanakan sesuai dengan situasi dan kondisi sehingga betul-betul shalih li kulli zaman wa makan, baik menyangkut mahal al-zakah/wi’a al-zakah (obyek yang dikenai zakat), mustahiq al-zakah (orang yang berhak menerima zakat), maupun pola distribusi zakat.<br />Kata Kunci: zakat, ta’abbudi, ta’aqquli