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Zeitschriftenartikel zum Thema „RESPONSIBILITY STUDIES“

Autor: Grafiati

Veröffentlicht am 1. Juli 2021

Zuletzt aktualisiert am 3. Februar 2022

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1

BASER, ENIS HARUN. „Investigating Pre-service Social Studies Teachers’ Global Social Responsibility Level“. EDUCATIONAL PROCESS: INTERNATIONAL JOURNAL 4, Nr. 1-2 (15.11.2015): 45–55. http://dx.doi.org/10.12973/edupij.2015.412.4.

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2

Osken, A., und D. Kamzabekuly. „Alash studies: about textual responsibility“. Bulletin of L.N. Gumilyov Eurasian National University. Philology Series 126, Nr. 1 (2019): 84–93. http://dx.doi.org/10.32523/2616-678x-2019-126-1-84-93.

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3

Bezrukova, O. „Responsibility Discourse In Sociological Studies“. Advanced Science Journal 2015, Nr. 1 (02.02.2015): 91–95. http://dx.doi.org/10.15550/asj.2015.01.091.

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4

Dickey, MD, FACP, FACE, Richard A. „RESPONSIBILITY FOR INTERPRETING LABORATORY STUDIES“. Endocrine Practice 2, Nr. 4 (Juli 1996): 261. http://dx.doi.org/10.4158/ep.2.4.261.

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5

Labi, Kwame Amoah. „Art Studies in Ghana: Whose Responsibility?“ Legon Journal of the Humanities 26, Nr. 1 (18.07.2016): 99. http://dx.doi.org/10.4314/ljh.v26i1.6.

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6

Wren, Thomas E. „Against moral responsibility“. Journal of Moral Education 42, Nr. 2 (18.12.2012): 268–70. http://dx.doi.org/10.1080/03057240.2012.749045.

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7

Ramambason, Laurent. „READINESS FOR RESPONSIBILITY“. International Review of Mission 87, Nr. 345 (April 1998): 273–79. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00088.x.

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8

Purcell, Michael. „Sovereignty and Responsibility“. Irish Theological Quarterly 59, Nr. 2 (Juni 1993): 143–56. http://dx.doi.org/10.1177/002114009305900205.

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9

Haker, Hille. „Recognition and Responsibility“. Religions 12, Nr. 7 (25.06.2021): 467. http://dx.doi.org/10.3390/rel12070467.

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While the concept of responsibility is a cornerstone of Christian ethics, recognition theory still lacks a thorough theological–ethical analysis. This essay seeks to fill the gap and develop normative ethics of recognition and responsibility. The first part provides a systematic analysis of the conceptual elements of recognition, emphasizing the need to focus on misrecognition as a heuristic tool and ethical priority. While recognition coincides with responsivity and attentiveness in the encounter of self and other, responsibility adds to this the moral accountability for acts, practices, structures, and institutions, rendering recognition and responsibility interrelated but also distinct principles of morality. This normative analysis is then correlated to the hermeneutical, narrative ethics of Christian ethics. The founding narrative of biblical ethics, the Cain and Abel narrative in Gen 4, is interpreted as a dialectic of recognition and responsibility. Both exegesis and ethics profit from this interdisciplinary and correlative approach between philosophical and biblical ethics. Finally, the ethics of recognition and responsibility, which emerges from the Frankfurt School critical theory, is confronted with exemplary indigenous approaches focusing on mutual responsibility as the foundation of ecological ethics. Christian ethics of recognition and responsibility resonates with this approach, yet emphasizes the distinctiveness of human interactions and the demands of moral responsibility.

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10

Stump, Eleonore. „Responsibility and Atonement“. Faith and Philosophy 11, Nr. 2 (1994): 321–28. http://dx.doi.org/10.5840/faithphil19941126.

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11

Davenport, John J. „Responsibility and Control“. Faith and Philosophy 17, Nr. 3 (2000): 384–95. http://dx.doi.org/10.5840/faithphil200017332.

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12

Porter, Steve L. „Responsibility and Atonement“. Philosophia Christi 2, Nr. 2 (2000): 339–42. http://dx.doi.org/10.5840/pc20002248.

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13

Code, Lorraine. „Responsibility and Rhetoric“. Hypatia 9, Nr. 1 (1994): 1–20. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00107.x.

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In this paper I offer a retrospective rereading of my work on epistemic responsibility in order to see why this inquiry has found only an uneasy location within the discourse of Anglo-American epistemology. I trace the history of the work's production, circulation and reception, and examine the feminist implications of the discussions it has occasioned.

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14

Loughlin, Gerard. „Book Review: Global Responsibility“. Theology 95, Nr. 764 (März 1992): 150–51. http://dx.doi.org/10.1177/0040571x9209500229.

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15

Padilla, C. René. „Evangelism and Social Responsibility“. Transformation: An International Journal of Holistic Mission Studies 2, Nr. 3 (Juli 1985): 27–34. http://dx.doi.org/10.1177/026537888500200311.

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16

Rogerson, Barry. „Taking Responsibility for Ourselves“. Ecumenical Review 50, Nr. 2 (April 1998): 205–11. http://dx.doi.org/10.1111/j.1758-6623.1998.tb00348.x.

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17

Rojka, Luboš. „Variations of Moral Responsibility“. Studia theologica 18, Nr. 2 (01.06.2016): 135–54. http://dx.doi.org/10.5507/sth.2016.021.

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18

Nurdin, Nurdin, und Mir’atun Mir’atun. „DO GOVERNMENT AND PRIVATE SHARIA COMMERCIAL BANKS PRACTICE SIMILAR FINANCIAL SOCIAL RESPONSIBILITY DISCLOSURE?“ HUNAFA: Jurnal Studia Islamika 15, Nr. 2 (25.12.2018): 285–321. http://dx.doi.org/10.24239/jsi.v15i2.520.285-321.

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Previous studies highlight the relationship between Corporate Governance and Corporate Social Responsibility. Good corporate governance has been found significantly influence the level of a company social responsibility whether in conventional or Islamic companies context. Most of the studies focus of the studies focus on conventional banks or Islamic banks belong to government or private actors. However, limites or even none of the studies has tried to compare the impact of corporate governance on social responsibility between government and private owned sharia banks. Through quantitative method, we studied the differences between government and private owned sharia banks using six sharia banks samples. The sample was purposively selected from Indonesian Bank website. Our data analysis shows that all three variables; independent commissioners, boards of directors, and sharia supervisory boards are significantly impact the companies’ corporate social responsibility practices. Eventhough, the difference between government and private owned sharia banks in social responsibilty practices is not significant, the result shows that the level compliance of government sharia banks towards social responsibiity is higher than private sharia banks. This might prove that government sharia banks might more commit to social welfare than private sharia banks. Future reseach with more samples and variables might be required to make the finding more valid.

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19

Nurdin, Nurdin, und Mir’atun Mir’atun. „DO GOVERNMENT AND PRIVATE SHARIA COMMERCIAL BANKS PRACTICE SIMILAR FINANCIAL SOCIAL RESPONSIBILITY DISCLOSURE?“ HUNAFA: Jurnal Studia Islamika 15, Nr. 2 (25.12.2018): 71–99. http://dx.doi.org/10.24239/jsi.v15i2.520.71-99.

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Previous studies highlight the relationship between Corporate Governance and Corporate Social Responsibility. Good corporate governance has been found significantly influence the level of a company social responsibility whether in conventional or Islamic companies context. Most of the studies focus of the studies focus on conventional banks or Islamic banks belong to government or private actors. However, limites or even none of the studies has tried to compare the impact of corporate governance on social responsibility between government and private owned sharia banks. Through quantitative method, we studied the differences between government and private owned sharia banks using six sharia banks samples. The sample was purposively selected from Indonesian Bank website. Our data analysis shows that all three variables; independent commissioners, boards of directors, and sharia supervisory boards are significantly impact the companies’ corporate social responsibility practices. Eventhough, the difference between government and private owned sharia banks in social responsibilty practices is not significant, the result shows that the level compliance of government sharia banks towards social responsibiity is higher than private sharia banks. This might prove that government sharia banks might more commit to social welfare than private sharia banks. Future reseach with more samples and variables might be required to make the finding more valid.

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20

Nurdin, Nurdin. „Pengaruh Tata Kelola Perusahaan terhadap Pengungkapan Tanggung Jawab Sosial Perusahaan (Studi Perbandingan pada Bank Umum Syariah Milik Pemerintah dan Milik Swasta)“. El-Jizya : Jurnal Ekonomi Islam 6, Nr. 1 (11.06.2018): 65–90. http://dx.doi.org/10.24090/ej.v6i1.2048.

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Previous studies highlight the relationship between Corporate Governance and Corporate Social Responsibility. Good corporate governance has been found significantly influence the level of a company social responsibility whether in conventional or Islamic companies context. Most of the studies focus of the studies focus on conventional banks or Islamic banks belong to government or provate actors. However, limites or even none of the studies has tried to compare the impact of corporate governance on social responsibility between government and private owned syariah banks. Through quantitative method, we studied the differences between government and private owned syariah banks using six syariah banks samples. The sample was purposively selected from Indonesian Bank website. Our data analysis shows that all three variables; independent commissioners, boards of directors, and sharia supervisory boards are significantly impact the companies’ corporate social responsibility pactices. Eventhough, the difference between government and private owned syariah banks in social responsibilty practices is not significant, the result shows that the level compliance of government syariah banks towards social responsibiity is higher than private syariah banks. This might prove that government syariah banks might more commit to social welfare than private syariah banks. Future reseach with more samples and variables might be required to make the finding more valid.

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21

Teo, Tze-Yin. „Responsibility, Biodegradability“. Oxford Literary Review 32, Nr. 1 (Juli 2010): 91–108. http://dx.doi.org/10.3366/olr.2010.0007.

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My paper broaches the possibility of a rapprochement between a modulating ethic of responsibility and the environmental issue of biodegradability. The latter is a trope that Derrida has carefully worked through and over extensively, in a response to his critics in the wake of controversial revelations about Paul de Man's early wartime writings in his native Belgium. Derrida's vigilance stems from what he saw as biodegradability's double edge with regard to the survival of a text: foolishly optimistic in its claim to return to a tradition or milieu, even while eradicating the text's singular event. Yet in connecting this text to simultaneous readings of other texts concerning the responsibilities underlying discussion, as well as Derrida's reading of de Man's notion of ‘materiality’ in ‘Typewriter Ribbon: Limited Ink (2)’, I make and trace moves towards a modulating and literal biodegradability that, when thought alongside these readings, brings together futural and material modes of deconstructive responsibility, while remaining responsive to the inter-generational disseminating pressures of past signatures, present events and future contexts.

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22

Mills, C. „Normative Violence, Vulnerability, and Responsibility“. differences 18, Nr. 2 (01.01.2007): 133–56. http://dx.doi.org/10.1215/10407391-2007-005.

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23

Neustupny, J. V. „MFP and the responsibility of Japanese studies“. Japanese Studies 10, Nr. 1 (Juni 1990): 36–39. http://dx.doi.org/10.1080/10371399008522012.

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24

Sokolov, O. A. „PHENOMENON OF RESPONSIBILITY IN FOREIGN SCIENTIFIC STUDIES“. Habitus, Nr. 13 (2020): 189–95. http://dx.doi.org/10.32843/2663-5208.2020.13-1.30.

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25

KIM, Seong-Jin, und Sang-Cheol KIM. „Review of Corporate Social Responsibility Effects Studies“. Journal of Industrial Distribution & Business 10, Nr. 7 (31.07.2019): 17–27. http://dx.doi.org/10.13106/ijidb.2019.vol10.no7.17.

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26

Maciel, Robert. „Against Moral Responsibility“. European Legacy 19, Nr. 3 (16.04.2014): 397. http://dx.doi.org/10.1080/10848770.2014.898949.

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27

Weiner, Kayla Miriyam. „Morality and Responsibility“. Women & Therapy 22, Nr. 2 (02.09.1999): 105–15. http://dx.doi.org/10.1300/j015v22n02_08.

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28

Spivak, Gayatri Chakravorty. „Responsibility“. boundary 2 21, Nr. 3 (1994): 19. http://dx.doi.org/10.2307/303600.

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29

von Lüpke, Johannes. „Responsibility as Response: Biblical-Theological Remarks on the Concept of Responsibility“. Studies in Christian Ethics 22, Nr. 4 (Oktober 2009): 461–71. http://dx.doi.org/10.1177/0953946809340950.

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30

Ehrhart, W. D. „Responsibility“. Cultural Critique, Nr. 3 (1986): 8. http://dx.doi.org/10.2307/1354162.

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31

Daurio, Janie. „Responsibility and Christian Ethics“. Faith and Philosophy 15, Nr. 1 (1998): 104–8. http://dx.doi.org/10.5840/faithphil199815110.

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32

Bergmann, Michael. „Agent Causation and Responsibility“. Faith and Philosophy 20, Nr. 2 (2003): 229–35. http://dx.doi.org/10.5840/faithphil200320234.

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33

Backa, Andreas. „“My Responsibility, My Food”“. Ethnologia Fennica 47, Nr. 2 (22.12.2020): 54–76. http://dx.doi.org/10.23991/ef.v47i2.88801.

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This article examines views on meat, slaughter and human-animal relations in the contemporary self-sufficiency trend. The point of departure of the analysis is ethnographic fieldwork and interviews with individuals striving towards becoming more self-sufficient in the region of Ostrobothnia, Finland. The focus is on the interviewees’ narration of their practices and experiences of animal husbandry, and more specifically on the role of affect and body in the killing of animals for human consumption. The material is analysed utilising cultural analysis inspired by phenomenology, and the findings are discussed from the perspective of post-domesticity. The analysis shows how the interviewees negotiate and justify their choices regarding meat, and why they prefer self-sufficiency farming and home slaughter to industrial agriculture and slaughter. This form of small-scale animal husbandry is characterised by affective relationships between bodies, which counteract the processes of post-domestic modernity that generate disconnectedness between animal and human, food and origin, producer and consumer.

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34

Schweiker, William. „Responsibility and Moral Realities“. Studies in Christian Ethics 22, Nr. 4 (Oktober 2009): 472–95. http://dx.doi.org/10.1177/0953946809340953.

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35

Jacobs, Stephen, und Alan Apperley. „Risk-Aversion or Ethical Responsibility?“ Fieldwork in Religion 12, Nr. 2 (13.03.2018): 148–62. http://dx.doi.org/10.1558/firn.35665.

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Ethics seems to be of increasing concern for researchers in Higher Education Institutes and funding bodies demand ever more transparent and robust ethics procedures. While we agree that an ethical approach to fieldwork in religion is critical, we take issue with the approach that ethics committees and reviews adopt in assessing the ethicality of proposed research projects. We identify that the approach to research ethics is informed by consequentialism – the consequences of actions, and Kantianism – the idea of duty. These two ethical paradigms are amenable to the prevailing audit culture of HE. We argue that these ethical paradigms, while might be apposite for bio-medical research, are not appropriate for fieldwork in religion. However, because ethics should be a crucial consideration for all research, it is necessary to identify a different approach to ethical issues arising in ethnographic research. We suggest that a virtue ethics approach – concerned with character – is much more consistent with the situated, relational and ongoing nature of ethnographic research.

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36

Hoekema, David A. „Congregational Prayer and Christian Responsibility“. Liturgy 5, Nr. 1 (Januar 1985): 80–83. http://dx.doi.org/10.1080/04580638509408719.

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37

Boulous Walker, Michelle. „RESPONSIBILITY, GIVING AND MATERNAL WORK“. Australian Feminist Studies 24, Nr. 61 (September 2009): 373–75. http://dx.doi.org/10.1080/08164640903108569.

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38

White, Leland J. „Biblical Theology and Public Responsibility“. Biblical Theology Bulletin: Journal of Bible and Culture 26, Nr. 3 (August 1996): 94–95. http://dx.doi.org/10.1177/014610799602600301.

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39

Mooney, Christopher F. „Cybernation, Responsibility, and Providential Design“. Theological Studies 51, Nr. 2 (Juni 1990): 286–309. http://dx.doi.org/10.1177/004056399005100206.

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40

Keenan, James F. „Book Review: Responsibility and Atonement“. Theological Studies 51, Nr. 4 (Dezember 1990): 770–71. http://dx.doi.org/10.1177/004056399005100429.

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41

Byrne, Peter. „Book Review: Responsibility and Atonement“. Theology 93, Nr. 753 (Mai 1990): 235–36. http://dx.doi.org/10.1177/0040571x9009300319.

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42

Mehl, Peter J. „Moral Responsibility. John Martin Fischer“. Journal of Religion 68, Nr. 1 (Januar 1988): 183–84. http://dx.doi.org/10.1086/487796.

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43

Huber, Wolfgang. „Toward an Ethics of Responsibility“. Journal of Religion 73, Nr. 4 (Oktober 1993): 573–91. http://dx.doi.org/10.1086/489259.

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44

Jadlos, Jane E. „Responsibility Matters. Peter A. French“. Journal of Religion 74, Nr. 3 (Juli 1994): 424–25. http://dx.doi.org/10.1086/489434.

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45

Cates, Diana Fritz. „Relational Complexity and Ethical Responsibility“. Journal of Religious Ethics 47, Nr. 1 (19.02.2019): 154–65. http://dx.doi.org/10.1111/jore.12257.

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46

Dell'Oro, Roberto. „Book Review: Freedom and Responsibility“. Theological Studies 61, Nr. 1 (Februar 2000): 178–79. http://dx.doi.org/10.1177/004056390006100127.

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47

Bakeeva, Elena V., und Ekaterina V. Biricheva. „“I” and collective responsibility“. Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, Nr. 1 (2021): 41–52. http://dx.doi.org/10.21638/spbu17.2021.104.

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The article discusses the link of collective moral responsibility with “I” as an act of the realization of subjectness. The authors provide and verify the thesis about the primacy of “I” to any forms and cases of collective responsibility. The notion of “I” is reexamined taking into account the critique of the subject undertaken in the so-called “post-metaphysical” (J.Habermas) philosophy. The key point of this critique is the rejection of the understanding of “I” and of the subject as unchanging metaphysical entities. In this situation, it is of paramount importance to distinguish the dynamic core of “I”, which is free from any metaphysical connotation. In addressing this issue, the authors build on the concept of “I” as a responsible act (deed) as presented in works of Mikhail Bakhtin. According to this concept, “I” does not precede the act but is born in the actual responsible act in the face of an Other. This action turns out to be devoid of content here and is interpreted as an act of accepting responsibility in the face of the Absolute instance. Such an interpretation of “I” makes it possible to retain the possibility of a responsible act within the growing anonymity of a contemporary social being and to substantiate manifestations of collective responsibility in collective actions. The final part of the article lists the basic features that characterize the link of “I” as an act and collective responsibility. Of these features, the main one is associated with the impossibility of “external” vesting of responsibility to anyone due to his/her belonging to a certain community. Collective responsibility may be recognized only in the “inner” dimension of a personal act. Hence follows a fundamental asymmetry that characterizes the phenomenon of responsibility in general and collective responsibility in particular.

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48

Dignam, Paul. „Definitions and Defining Responsibility“. Australian & New Zealand Journal of Psychiatry 26, Nr. 3 (September 1992): 517–18. http://dx.doi.org/10.3109/00048679209072083.

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In the older nosologies under which I first studied psychiatry the terms “character neurosis” and “symptom neurosis” served to highlight the possibility of interaction or continuity between personality and illness. DSM-111 sought to clarify the relationship by establishing separate axes. This stratified model has real value in conceptualising diagnosis and organizing treatment, but reifies a distinction that is far from proven, and seems even to be fading as time passes: witness the various studies linking social phobia and avoidant PD, affective disorders and borderline PD, obsessive-compulsive disorder and personalty, and of course schizotypal PD and schizophrenia, to name a few. This is hardly surprising considering the complex and overlapping origins of both personality and disorder.

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49

Sosa, Maribel. „Sense and Responsibility“. Frontiers: A Journal of Women Studies 20, Nr. 1 (1999): 97. http://dx.doi.org/10.2307/3346990.

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50

Cowan, Dave, und Alex Marsh. „Community, neighbourhood, responsibility: contemporary currents in housing studies“. Housing Studies 19, Nr. 6 (November 2004): 845–53. http://dx.doi.org/10.1080/0267303042000293964.

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