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Artykuły w czasopismach na temat „Benevolent Society of St”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 31 lipca 2024

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1

Blažič Pejić, Jovana. "ТЕРТИЈ ИВАНОВИЧ ФИЛИПОВ И СРПСКО ЦРКВЕНО ПИТАЊЕ". Историјски часопис, nr 72/2023 (30.12.2023): 447–72. http://dx.doi.org/10.34298/ic2372447b.

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The paper sheds light on Terty Ivanovich Filippov (1826–1899), a Russian civil servant and publicist, who was active within the Slavophile circle, especially within St. Petersburg Department of the Moscow Slavic Benevolent Committee – as of 1877 the St. Petersburg Slavic Benevolent Society. A focus is also placed on his relations with Serbs and the Serbian Orthodox Church. We look for answers in the personal fund of Terty Ivanovich Filippov No 1099, kept in the State Archive of the Russian Federation in Moscow.

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Kurajian, Olivia A. "“Fraternally Yours”: The Role of Women in Montreal’s Prominent Scottish Fraternities, 1870s–2000s". International Journal of Canadian Studies 58 (1.04.2021): 110–22. http://dx.doi.org/10.3138/ijcs.58.x.110.

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Fraternal societies were integral to both the social and fiscal security of newcomers and to established generations of Scottish-Canadians in the nineteenth and twentieth centuries. In Montreal, scholars have identified the pan-Canadian Sons of Scotland Benevolent Association and St. Andrew’s Society of Montreal as having been particularly active fraternal organizations. Much of the existing literature on Scottish associational culture in Canada understands it in terms of ethnicity. However, the underexplored concept of gender in associational culture can provide an equally valuable framework. Despite a seemingly shared ethnic identity, the lived experiences, beliefs, identities, socio-economic realities, religions, genders and approaches to inclusion were markedly different among Scottish-Canadian Montrealers. Through the use of an oral history project, the Sons of Scotland Benevolent Association and St. Andrew’s Society archives, and peer-reviewed literature, this article illuminates gender issues in androcentric Scottish-Canadian fraternal societies through careful examination of women’s lives within and on the periphery of Montreal’s fraternal orders.

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BAILEY, CRAIG. "From Innovation to Emulation: London’s Benevolent Society of St Patrick, 1783-1800". Eighteenth-Century Ireland: Volume 27, Issue 1 27, nr 1 (1.01.2012): 162–84. http://dx.doi.org/10.3828/eci.2012.11.

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Ślęczka, Ryszard. "Cracow Families' Legacies and Endowments for Children and Adults Welfare in the Second Half of the19 Century". Family Upbringing 2, nr 2 (30.06.2011): 261–71. http://dx.doi.org/10.61905/wwr/171239.

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In the second half of the 19 century in the Polish territory appearred a numerous of foundations and institutions for children and adults welfare. It is worth to mention operation of August Józef Iliński in Równe (Wołyń) and clergyman Jakub Falkowski, which in 1917 contributed to the establisment of Institute for Deaf People in Warsaw. Since 1917 in Cracow was functioning Benevolent Society which was managing numerous endowments received by Cracow hospitals. The Society was running an extensive charitable activity, a school, shelters for the orphans and old people. It organized also purchase of food, clothing, combustible and medicins for the poor. Siemaszko's Institution for Boys in Długa Street and Prądnicka Street owns its existence to generosity of the benefactors. A 4-class-school, workshops and accomodation for 400 boys were run by this institution. It is worth to mention St. Joseph's Institution for the orphaned boys, which existed owing to Piotr Michałowski's endowment, and the initiatives of Henryk Jordan having aimed to an establisment of Society for Catholic Workers' Cheap Accomodation as well as Jordan's public garden eagerly visited by Cracow dwellers until now. Among the most significant individual endowments of the most remarkable is a 2 million franc legacy of Aleksander Lubomirski for an establisment of an educational institution for the neglected boys in Rakowiecka Street, and House of the Poor initiated owing to benevolence of Anna and Ludwik Helcel

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Sabinina, Anastasia A. "Project of The All-Slavic Art and Industry Exhibition in St. Petersburg: 1902–1912". Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 71 (2024): 225–33. http://dx.doi.org/10.37816/2073-9567-2024-71-225-233.

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The paper examines the All-Slavic Art and Industry Exhibition. Preparations took 10 years: from 1902 to 1912. Using archival materials and early 20th century periodicals, the author analyses the exhibition as part of a global trend toward national and international art exhibitions and as a reflection of the St. Petersburg art scene at the turn of the 20th century, which welcomed contemporary art from various countries: from Germany to Japan. The exhibition was organized by the Petersburg Slavic Benevolent Society, which established a dedicated Exhibition Committee. The committee secured permission from the Tsar and funding from the Minister of Finance to carry out the project. The exhibition aimed to foster new trade contacts and showcase the unity and cohesion of the Slavic peoples in response to the perceived threat of cultural expansion by Hungary and Germany. As attendees showed increasing enthusiasm for the exhibition, the organizers expanded their plans, making them more ambitious and costly. However, the exhibition ultimately did not take place due to foreign policy issues. This study contextualizes the All-Slavic exhibition within the political climate of the time and explores the role of art in international diplomacy. Additionally, the research highlights other All-Slavic art exhibition projects, including those held abroad.

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Fields, Wayne. "When the Fences are Down; Language and Order in The Adventures of Tom Sawyer and Huckleberry Finn". Journal of American Studies 24, nr 3 (grudzień 1990): 369–86. http://dx.doi.org/10.1017/s0021875800033685.

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The world of Tom Sawyer, both that of the character and of the novel which bears his name, is a world dominated by fences; the neat, straight palings that surround the Widow Dougla's property, the fence around the Teacher house over which the lovestick Tom gazes longingly after Becky, and all the other upright boundaries delineating St. Petersburg respectability. As the central icon of the novel, Aunt Polly's white-washed fence appropriately represents the care and maintenance of order to which the town is committed, an order upon which both Tom and his story depend. Although Twain first identifies St. Petersburg as a poor, shabby, frontier village, it is far from defenseless in its confrontations either with shabbiness or wilderness. Well ordered by its fences and undergirded, like Tom's story, by the central institutions of civil and cultural order — the court, the school, the church — it is a society where things have been assigned their proper places and where the primary function of the St. Petersburg elect is to tend those places. This is a world overseen by guardians and Sunday superintendents, schoolmastes, and judges, authorities who, if sometimes mistaken, or even slightly absurd, are essentially benign and nearly always reliable. Thus it is that the minister, praying for the community's children, does so in the context of a hierarchy of responsibility that from country officials to the President of the United States, an ordering presence that, among other reassuring work, is to guarantee the well-being of the young. As though to provide the fullest representation of this benevolent system, Missouri's most important senator, Thomas Hart Benton, makes a cameo appearance in the novel, albeit one in which he is judged of The Adventures of Tom Sawyer as a book about boyish freedom, it affirms at every turn an order of the most conventional sort and depends upon that order for the version of boyhood it depicts.

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Seregin, N. N., S. S. Radovsky i L. I. Chegodaeva. "An Early Medieval Mirror with an “Inscription” from the Blizhnie Elbany Complex (Forest-Steppe Altai)". Vestnik NSU. Series: History and Philology 21, nr 5 (16.05.2022): 89–98. http://dx.doi.org/10.25205/1818-7919-2022-21-5-89-98.

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Purpose. Important evidence of external contacts of the Altai population in the early Middle Ages is the “imported” items found during excavations of archaeological sites. Most of these products show a different kind of relationship with China. Much more fragmentary is the material evidence of contacts of nomads in other directions. Therefore, it is quite clear that any new information in this regard requires separate consideration and detailed interpretation. This article presents the characteristics of a little-known metal mirror from the collection of the Biysk Museum of Local Lore after V. V. Bianki. Results. The study of the museum documentation made it possible to establish that the mirror was discovered as a result of excavations or collections carried out by M. D. Kopytov in 1924 near the Ust-Bolshaya Rechka village (Blizniye Elbany complex) in the Forest-Steppe Altai. According to the available data, this find, as well as a number of other items, may come from a destroyed burial. The key characteristic of the mirror ornamentation is small circular circles with a dot in the center. The range of analogies to the subject under consideration, which is not characteristic of the material culture of the Altai population, indicates its “western” or Central Asian origin. A kind of “inscription” applied to an object over a circular ornament, probably, is an imitation of an Arabic benevolent inscription. Conclusion. Analysis of the mirror, as well as other objects, presumably originating from the destroyed burial, allows attributing this object to the Srostki archaeological culture and dating within the framework of the end of the 1 st – the beginning of the 2 nd millennium AD with a possible narrowing of the designated chronology by the boundaries of the 10th century AD. A set of items (mirror, two-piece fastener, button, beads, etc.) demonstrates a female burial, built for a representative of the elite of the early medieval society of the Forest-Steppe Altai.

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Wu, Albert. "Catholic and Protestant Individuals in Nineteenth-Century German Missionary Periodicals". Church History 82, nr 2 (20.05.2013): 394–98. http://dx.doi.org/10.1017/s0009640713000073.

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Upon first glance, nineteenth-century German Catholic and Protestant missionary periodicals seem to come from different milieus. Compare two mastheads: an October 1895 issue of the monthly periodical of the Catholic Society of the Divine Word (SVD) and the Protestant Berlin Missionary Society's monthly periodical of November 1895. An ornate woodcut print inhabits the masthead of the SVD periodical, the Kleiner-Herz Jesu-Bote. Jesus, with his sacred heart exposed, stands on clouds and is flanked by two angels, Raphael and Gabriel. In the top left-hand corner, the reader sees the Archangel Michael militantly guarding over the frontispiece with sword and shield, while in the top right-hand corner, the one mortal, St. Francis, smiles benevolently, offering the reader absolution. The periodical's title is presented in lettering akin to an illuminated manuscript. Pictures of saints, relics, and martyrs adorn the rest of the issue.

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Дмитриев, Георгий Сергеевич. "Celebration of the 900th anniversary of the Baptism of Russia". Церковный историк, nr 1(1) (15.06.2019): 176–85. http://dx.doi.org/10.31802/chist.2019.1.1.013.

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Статья посвящена празднованию 900-летия Крещения Руси. Инициированное Славянским благотворительным обществом празднование юбилейной даты крещения было принято под организационный контроль Святейшего Синода, а после майского указа императора Александра III в 1888 г. подготовка к празднику приняла общегосударственный характер. Дискуссии по поводу датировки крещения Руси (988-989, 990 гг.), развернувшиеся в научном сообществе (Духовные Академии, Киевский Университет и др.), не дали определённого результата: учёные не пришли к единому мнению о времени и месте Крещения Руси. Обер-прокурор К. П. Победоносцев предложил остановиться на дате 988 г., он же возглавил организацию и проведение юбилейных торжеств в Киеве. Масштабные праздники, посвящённые эпохальному событию (программа торжеств включала в себя: проведение Божественных Литургий, молебнов, крестных ходов, военных парадов, торжественных приёмов) прошли по всей империи, центрами торжеств стали Санкт-Петербург, Москва и Киев. На празднование юбилея прибыли многочисленные гости из-за рубежа, особенно из братских славянских стран (духовенство и миряне Сербии, Черногории, Болгарии). Участие в праздновании 900-летия Крещения Руси всех слоёв российского общества, от императорской семьи до крестьян, показало особую значимость Православия в жизни русского народа, приверженность многовековым духовным и культурным традициям, верность христианским ценностям. Праздник такого масштаба содействовал укреплению национального самосознания и народного благочестия. The report is dedicated to the celebration of the 900th anniversary of the Baptism of Rus'. Initiated by the Slavic Benevolent Society, the celebration of the anniversary date of Baptism was taken under the organizational control of the Holy Synod, and after the May Decree of Emperor Alexander III in 1888, preparations for the celebration took on a national character. Debates on the dating of the Baptism of Russia (988-989, 990), which broke out in the scientific community (ecclesiastical academies, Kiev University, etc.), did not yield a certain result: the scientists did not come to a consensus about the time and place of the Baptism of Rus'. Hierarch Procurator K. P. Pobedonostsev proposed to settle on the date 988; he also headed the organization and conduct of the anniversary celebrations in Kiev. Large-scale festivities dedicated to the epochal event (the programme of the festivities included: Divine Liturgies, prayers, processions, military parades, and solemn receptions) were held throughout the empire, with St. Petersburg, Moscow and Kiev becoming the centres of the festivities. Numerous guests arrived for the celebrations from abroad, especially from the brotherly Slavonic countries (clergy and laymen from Serbia, Montenegro and Bulgaria). The participation of all strata of Russian society, from the Imperial family to peasants, in the celebration of the 900th anniversary of the Baptism of Russia showed the particular importance of Orthodoxy in the life of the Russian people, their commitment to the centuries-long spiritual and cultural traditions and their loyalty to Christian values. A holiday of this scale helped to strengthen national self-consciousness and popular piety.

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Bergstrom, Theodore C. "Benefit-Cost in a Benevolent Society". American Economic Review 96, nr 1 (1.02.2006): 339–51. http://dx.doi.org/10.1257/000282806776157623.

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How should benefit-cost analysis account for the value that benevolent individuals place on others' enjoyment of public goods? When adding up the benefits to be compared with costs, should we sum the private valuations, the altruistic valuations, or something else? This paper argues that private valuations are appropriate if concern for the well-being of others respects their private preferences. The discussion has implications for family decision-making, welfare economics, and the design of applied contingent valuation studies.

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Smith, Joanna F. Handlin. "Benevolent Societies: The Reshaping of Charity During the Late Ming and Early Ch'ing". Journal of Asian Studies 46, nr 2 (maj 1987): 309–37. http://dx.doi.org/10.2307/2056017.

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AbstractDuring the late Ming an entirely new charitable institution, the benevolent society (t'ung-shan t'ang), emerged even though there were already in place channels for charity provided by lineage organizations, religious institutions, and the state. To account for the appearance of benevolent societies, this article attempts explanations in terms of worsening conditions and dynastic decline and then moves beyond such considerations for several reasons. Although China had long experienced much poverty and numerous periods of extreme social unrest, it was not until the late Ming that the responses to these maladies took the form of benevolent societies. Although the benevolent societies were sometimes founded in an atmosphere of social tension, they endured long after any sense of crisis had passed and thrived through periods of calm. The benevolent societies arose because they satisfied—in ways that existing forms of charity could not—the emotional and social needs of the sponsors in an environment altered by commerce. To achieve a harmonious society, officials and gentry acquiesced to the investment mentality of merchants, and by making charitable contributions toward a moral society, merchants justified their wealth. Highly visible and tolerated by the state, the benevolent societies expressed social alliances based on money and a spirit of civic pride.

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Dai, Ruoxuan. "The Causes, Manifestations, and Effects of Benevolent Sexism and How It Contributes to the Perpetuation of Gender Discrimination". Communications in Humanities Research 26, nr 1 (3.01.2024): 80–84. http://dx.doi.org/10.54254/2753-7064/26/20232025.

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Benevolent sexism is a subtle form of gender discrimination that manifests itself in seemingly friendly attitudes and behaviors towards women. This research synthesizes existing literature, incorporating research and analysis from multiple subjects including psychology, sociology, and gender studies to explore various forms of benevolent sexism, dissect the underlying ideologies that support its existence, and investigate its impact on women in society. In addition, this paper includes case studies of real-life situations to illustrate the practical implications of benevolent sexism. According to analysis, it can be concluded that benevolent sexism manifests itself in various ways, such as an expression of kindness and appreciation, traditional gender roles and stereotypes, denial of womens capabilities due to deep-rooted prejudices, and paternalistic and chivalrous behavior. From the perspectives of historical foundation, a lack of awareness, and social environment, benevolent sexism exists and contributes to the perpetuation of gender discrimination by reinforcing the stereotype about women, hindering women's advancement in professional and academic fields, gradually normalizing gender inequality within societies and communities, and lacking recognition of women's achievements, contributions, and abilities.

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Bharti, Anju, i Ravinder Jit. "Creating Benevolent Organisations Through Dynamic Servant Leadership". International Journal of Responsible Leadership and Ethical Decision-Making 2, nr 2 (lipiec 2020): 41–52. http://dx.doi.org/10.4018/ijrledm.2020070104.

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Servant leaders build better organizations and create a more positive world. Their focus is mainly on identifying and meeting the needs of others rather than attempting to acquire as much power, wealth, and fame for themselves. This kind of leadership goes beyond serving internal stakeholders, such as employees and contractors. A good servant leader also cares about the external stakeholders, including the customers, the community, and the whole society. It's a positive influence through and through. A servant leader thinks and breathes positivity, compassion, benevolence, and open-mindedness. Implementing the principles of servant leadership helps employees feel more invested in their work and attract top talent in the organization. Servant leadership is a philosophy that places the needs of employees and teams ahead of the leader with the goal of fostering success. This kind of leadership makes the employees committed to make a better society both inside and outside their organizations. Benevolent leaders acknowledge progress, reward success, and celebrate achievement.

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Runstedler, Curtis. "The Benevolent Medieval Werewolf in William of Palerne". Gothic Studies 21, nr 1 (maj 2019): 54–67. http://dx.doi.org/10.3366/gothic.2019.0007.

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This article argues that the werewolf of the medieval romance displays behaviour comparable with modern studies of the wolf. In the dualistic medieval world of nature versus society, however, this seems inconsistent. How does the medieval werewolf exhibit realistic traits of the wolf? I examine the realistic lupine qualities of the werewolf Alphouns in the Middle English poem William of Palerne to justify my argument. Citing examples from his actions in the wilderness, I argue that Alphouns's lupine behaviour is comparable to traits such as cognitive mind-mapping and surrogate parental roles, which are found in contemporary studies of wolves in the wild. Recognising the ecology of the (were)wolf of the medieval romance helps us to understand better the werewolf's role as metaphor and its relationship to humans and society.

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Dong, Xiaoyu. "A Review on the Impact of Stereotype". Lecture Notes in Education Psychology and Public Media 40, nr 1 (5.03.2024): 200–204. http://dx.doi.org/10.54254/2753-7048/40/20240750.

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Stereotype of women is that they are weak, caring and emotional in peoples society. It leads to prejudice or discrimination against women, such as sexism (benevolent sexism). But other studies have suggested that stereotypes about women are not entirely negative. This article explores how stereotypes about women affect women and whether they are harmful. In the first part of the literature review, it will first summarize the impact of stereotypes on the workplace. As times change, stereotypes about women's employment are much more positive than they used to be. However, most people still have more negative thoughts about women's employment attitudes, especially female leaders. In the second part, this paper will demonstrate the influence of stereotypes on mate preference. While some research contends that benevolent sexism can have a favorable influence on women's social status, others highlight that benevolent sexism actually has a more detrimental effect on women. Women tend to prefer males who exhibit benevolent sexism, despite being aware of the possible risks associated with such attitudes.

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Maitner, Angela T., i P. J. Henry. "Ambivalent sexism in the United Arab Emirates: Quantifying gender attitudes in a rapidly modernizing society". Group Processes & Intergroup Relations 21, nr 5 (19.07.2018): 831–43. http://dx.doi.org/10.1177/1368430217740433.

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The United Arab Emirates (UAE) has prioritized increasing equality between men and women. This research investigates whether equality initiatives are reflected in residents’ attitudes toward women. Five hundred eighty-four Arab participants completed measures of ambivalent sexism, religiosity, and political conservatism, and reported stereotypes about women. Results suggest that Arab participants score similarly on measures of hostile and benevolent sexism to participants from other countries high in economic and political gender inequality; and measures of hostility and benevolence correlate with social attitudes as they do elsewhere around the globe. However, unlike in other datasets exploring contexts of high gender inequality, Arab women score significantly lower on benevolent sexism than men. We explore these findings in light of political and legal policies that have different implications for women’s empowerment in the public and private spheres.

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Guardiola-Griffiths, Cristina M. "Nursing Enlightenment and a Grudge—Reinventing the Medieval Virgin’s Benevolent Breasts". Religions 13, nr 4 (6.04.2022): 326. http://dx.doi.org/10.3390/rel13040326.

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This article expands upon the function of an adulterous episode in Chapter X, Book II of Alfonso Martínez’s Corbacho. The tale of adulterous deception may use, parodically, Madonna lactans imagery to reveal women’s sinful nature, the extent to which may be understood through an expression of inverted forces. That is to say, the import of Marian lactation in artistic and literary representations helps to fully address women’s particularly evil ways. A final consideration will be given to a particular image of Marian lactation, which represents the hagiographic legend of St. Bernard of Clairvaux (1090–1153).

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Sublett, Jennifer F., i Toni L. Bisconti. "EXPANDING BENEVOLENT AGEISM: MEASURING EXPERIENCES OF OLDER ADULTS". Innovation in Aging 3, Supplement_1 (listopad 2019): S969—S970. http://dx.doi.org/10.1093/geroni/igz038.3515.

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Abstract Benevolent ageism has recently been recognized as a form of patronizing treatment that older adults experience because of the kind and incompetent age stereotype proposed by the Stereotype Content Model. However, there is limited research that examines older adults’ experiences with patronizing treatment. The aim of this study was to conceptualize benevolent ageism based on older adults’ experiences with items from an existing measure of ageism, the Ambivalent Ageism Scale, and additional items created by us that expand the measurement of benevolent ageist behaviors. In an internet-based sample of older adults who were 65 years old and older (N =135), the benevolent subscale of the Ambivalent Ageism Scale with our additional 10 items demonstrated excellent reliability (α = .90). An exploratory factor analysis cleanly yielded a 4-factor solution that mirrored previous findings, (1) hostile ageism, (2) unwanted help, (3) cognitive assistance/protection, while introducing a new factor of (4) condescending endearment. The findings from this study have widened the scope with which ageism is viewed by examining older adults’ experiences with ageism and conceptualizing characteristics of benevolence that older adults may face due to the widespread belief that they are kind and incompetent. The validation of a scale measuring individuals’ experiences with ageism will provide insight as to whether older adults experience ageist behaviors that people report endorsing and if older adults receive unnecessary offers of help. A recipient’s perspective of ageism will aid in the understanding of the insidious and benevolent characteristics of ageism within society.

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Majkrzak, Henryk. "Amore, amicizia e carità in san Tommaso d'Aquino". Forum Philosophicum 11, nr 1 (1.11.2006): 119–29. http://dx.doi.org/10.35765/forphil.2006.1101.9.

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This article addresses the problem of the understanding of love in St. Thomas Aquinas. For him love is the basis of ethics. He divides love into the natural, the sensual and the rational. In turn, rational love is divided into appetitive love and benevolent love. The latter is the basis of friendship, which is possible when such love is reciprocated. True friendship is based on virtue, and when her primary subject is God, the friendship becomes a supernatural virtue—that of charity.

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Pullinger, Jackie. "St. Stephen's Society, Hong Kong". Transformation: An International Journal of Holistic Mission Studies 11, nr 3 (lipiec 1994): 21–23. http://dx.doi.org/10.1177/026537889401100309.

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Roberts, Marilyn. "Jane Austen and the Tradition of Masculine Benevolence". Eighteenth-Century Life 45, nr 1 (1.01.2021): 75–94. http://dx.doi.org/10.1215/00982601-8793945.

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During the long eighteenth century, benevolence was thought to be the greatest of all virtues. In her later novels especially, Jane Austen emphasized its primacy, showing that benevolence must be taught, practiced, and perfected through rigorous self-analysis and the repudiation of self-indulgence. The heroes of those novels tend to exercise benevolence in accordance with the duties of their profession, especially as described in the courtesy books of the period. Nevertheless, even if adept at helping the needy or extending kindness toward their peers, her central male characters do not find happiness until they discipline themselves to be more benevolent toward people of all ranks. Although the novels do not advocate a political solution for ending poverty, Austen suggests that her readers can improve society through benevolent action.

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Nabi, Nurun, i Zhiqiang Liu. "Benevolent paternalistic leadership behavior and follower's radical creativity". International Journal of Research in Business and Social Science (2147- 4478) 10, nr 3 (1.05.2021): 156–76. http://dx.doi.org/10.20525/ijrbs.v10i3.1142.

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The present study investigates the follower's voice behavior (FVB) as a mediator and follower power distance orientation (FPDO) as a moderator in relationship with Benevolent Paternalistic Leadership Behavior (BPLB) and followers' radical creativity (FRC) with an Asian context based on the social exchange and social learning theory. The study is quantitative and deductive, which surveyed 272 manufacturing industry leaders-followers used to collect the data. Findings show that BPLB with higher follower’s voice behavior directly or indirectly enhances the FRC. When the leader-follower collaborative exchange or interactions are high/low, followers' responsibility and accountability are also high/low, which determines follower’s radical creativity. In contrast, the leader-follower relationship is obfuscated and blinded when the leader's subordinates' cooperative voice engagement or involvement is low congruously. Manufacturing industries should engage in leadership training that can promote creativity and innovation. Although considering the limitation and the study provides the theoretical, managerial, and practical implication for the managers, policymakers, governmental authority, and society

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Kim, Sungmoon. "To Become a Confucian Democratic Citizen: Against Meritocratic Elitism". British Journal of Political Science 43, nr 3 (10.10.2012): 579–99. http://dx.doi.org/10.1017/s0007123412000397.

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This article critiques the meritocratic justification of Confucian democracy from the standpoint of democratic civil society by shifting the focus fromgovernabilityof the people to theirtransformability. Its central claims are: (1) Confucian virtue politics (dezhi) can be creatively re-appropriated in a democratic civil society in terms of cultivating civility in ordinary people who belong to different moral communities; (2) in the modern East Asian social context, the Confucian ideal of benevolent government (ren zheng) can be attained better by the victims of socio-economic injustice contesting it democratically in the public space of civil society than by ‘thin’ democracy controlled by meritocratic elitism. ‘Confucian civil society’ operating on Confucian ritually mediated civility is an alternative to meritocratic elitism.

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Marius, Richard C. "Augustinianism and Carnival in More’s Utopia". Moreana 35 (Number 135-, nr 3-4 (grudzień 1998): 129–50. http://dx.doi.org/10.3366/more.1998.35.3-4.9.

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In Utopia, More reveals his deeply Augustinian view of fallen human nature. The work is a kind of literary carnival in Bakhtin’s sense, in which More imagines the operations of a benevolent corporate society able to control the natural depravity of individuals. It helps us to see what we are without telling us in detail what we are destined to be.

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Mannion, Patrick. "Towards a ‘world-wide empire of the Gael’: nationalism, identity, and the Hibernian Australasian Catholic Benefit Society, 1912–22". Irish Historical Studies 46, nr 169 (maj 2022): 52–76. http://dx.doi.org/10.1017/ihs.2022.3.

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AbstractIn the early twentieth century, Irish ethnic, benevolent and mutual benefit associations around the world became part of the transnational fight for Irish freedom, utilising large, widespread memberships to raise funds and lobby for Irish independence. In Australia and New Zealand the largest such group was the Hibernian Australasian Catholic Benefit Society (H.A.C.B.S.), which boasted some 41,000 members spread across almost 600 branches in 1920. The society's engagement with the home rule movement and the subsequent Irish Revolution provides a fascinating example of how the expansive spatial and intergenerational networks of Irish-Catholic benevolent associations were mobilised in full support of Irish self-determination, particularly after 1919. Members of the H.A.C.B.S. in Australia had to negotiate complex and sometimes competing identities and loyalties: to Ireland, Australia and the British Empire, and the evolution of these tensions reflects the variety and complexity of global Irish nationalism. Reflecting patterns observed elsewhere, within a context of increasing sectarian tensions, labour militancy and broad Catholic disillusionment with their political and economic place in Australasian society, the H.A.C.B.S. moved from devout imperial loyalty in 1916 to total support for a fully independent Irish republic by 1922.

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Macias, Klaudia. "Femvertising and Its Perception by Polish Female Consumers". Journal of Marketing and Consumer Behaviour in Emerging Markets 2021, nr 1(12) (2021): 55–69. http://dx.doi.org/10.7172/2449-6634.jmcbem.2021.1.4.

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The world is constantly undergoing socio-economic and cultural changes, but the existence of patriarchy and the related gender inequality remain unchanged. In response to this state of aff airs, a feminist movement emerged and infl uenced society. Companies recognize the changes taking place in society and decide to include the feminist movement in their cause-related marketing campaigns. This is how a relatively new form of marketing communication, called femvertising, was born. This paper aims to analyze this form of marketing communication and the eff ect of both hostile and benevolent sexism on the perception of advertising. The research method employed in this study was a quantitative survey on a sample of 321 Polish women. The results of the survey showed that women rate advertisements portraying females in an unconventional way higher than traditional advertisements. Moreover, the perception of advertisements is infl uenced by the level of both benevolent and hostile sexism. The higher the level of sexism, the more negative the evaluation of pro-women advertising becomes. This is a suggestion for advertisers that diversifying an advertising message can be an eff ective marketing strategy.

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Montero, Paula. "Religious Pluralism and Its Impacts on the Configuration of Secularism in Brazil". Secular Studies 2, nr 1 (3.04.2020): 14–29. http://dx.doi.org/10.1163/25892525-bja10001.

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Abstract Using Davis Buckley’s (2013) notion of “Benevolent Secularism” this article examines how the evangelical movement in Brazil, in particular, the neopentecostal movement, challenges the historical stability of relations between state and religion. Until very recently this relationship was based on cooperation between the Catholic Church and the State in the one hand and an inter-religious coalition led by Catholicism in the other. In this text, I will first discuss the concept of “benevolent secularism” and its theoretical-methodological implications. Then, I will present empiric examples to describe how Christian religions relate to politics in Brazil. Those examples will test the applicability of Buckley’s concept to represent Brazilian secularism. And, they will also demonstrate the heuristic virtues of this concept for the understanding of the impact of the evangelical modus operandi in the configuration of the secular in Brazilian society.

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Slovska, I. "What is sexism?" Analytical and Comparative Jurisprudence, nr 2 (24.07.2022): 96–100. http://dx.doi.org/10.24144/2788-6018.2022.02.17.

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The article is devoted to the study of the definition and classification of sexism. Stressed that the word «sexism» became widely known during the women’s liberation movement of the 1960s. At that time, feminist theorists explained that the oppression of women was widespread in nearly all human society, and they began to speak of sexism instead of male chauvinism. Whereas male chauvinists were usually individual men who expressed the belief that they were superior to women, sexism referred to collective behavior that reflected society as a whole. Highlighted that today sexism means discrimination based on sex or gender, or the belief that because men are superior to women, discrimination is justified.The article emphasizes that sexism includes attitudes or ideology, including beliefs, theories, and ideas that hold one group (usually male) as deservedly superior to the other (usually female), and that justify oppressing members of the other group on the basis of their sex or gender. Besides, sexism involves practices and institutions and the ways in which oppression is carried out. Summarized that several different types of sexism exist, and each of them can have harmful consequences. The six main types of sexism include: benevolent sexism and hostile sexism (benevolent sexism usually stems from a desire to protect women due to a belief that women are inherently weaker, more sensitive, or more innocent than men. Whereas hostile sexism punishes women for violating traditional gender norms, benevolent sexism encourages those traditional roles); аmbivalent sexism (this type of sexism combines both hostile and benevolent forms. It fuses the seemingly contradictory beliefs that women are both fragile and pure as well as manipulative and conniving); іnterpersonal sexism (this type of sexism occurs in everyday interactions with partners); іnternalized sexism (self-adoption of sexism); institutional sexism (this type of sexism occurs when institutions like the media, healthcare, law enforcement, education, religion, and banking reinforce sexist ideology). Sexism can come from a wide range of sources: beliefs about traditional gender roles inherited from caregivers and educators; laws that promote different treatment of men and women; sexist imagery and language in pop culture and the media; lack of policies for responding to or penalizing sexism in the workplace, schools, and other sectors.

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Randall, Chris. "e-Society". Social Trends 41, nr 1 (październik 2011): 114–45. http://dx.doi.org/10.1057/st.2011.6.

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Shen, Ke, Wang Feng i Yong Cai. "A Benevolent State Against an Unjust Society? Inequalities in Public Transfers in China". Chinese Sociological Review 50, nr 2 (31.01.2018): 137–62. http://dx.doi.org/10.1080/21620555.2017.1410432.

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Ott, D. O. "OBSTETRIC GYNECOLOGICAL SOCIETY IN ST.-PETERSBURG". Journal of obstetrics and women's diseases 11, nr 5 (22.12.2020): 601–7. http://dx.doi.org/10.17816/jowd115601-607.

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20 members were present: Beckman, Bukhtab, Vasten, Dranitsyn, Zabolotsky, Kakushkin, Lichkus, Massen, Misevich, Shotrovich, Poroshin, Porshnyakov, Bachinsky, Rutkovsky, Savchenko, Stravinsky, Stroganov, Ulezko-Stroganova, A.R. Fischer, Eberman and 19 guests.

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Ott, D. O. "OBSTETRIC GYNECOLOGICAL SOCIETY IN ST.-PETERSBURG". Journal of obstetrics and women's diseases 11, nr 9 (22.12.2020): 1075–85. http://dx.doi.org/10.17816/jowd1191075-1085.

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There were 24 members: Baykov, Bekman, Buchstab, Dolinsky, Dranitsyn, Zheltukhin, Zabolotsky, Zematsky, Kakushkin, Lichkus, Massen, Matseyevsky, Misevich, Piotrovich, Poroshin, Rachinsky, Rachinsky, Ruchinovsky, Ruchinovsky, Ruchinsky, Ruchinsky, Rachinsky, Fischer, A. R., Schuttenbach and 26 guests.

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Ott, L. O. "OBSTETRIC-GYNECOLOGICAL SOCIETY IN ST. PETERSBURG". Journal of obstetrics and women's diseases 7, nr 12 (13.09.2020): 955–80. http://dx.doi.org/10.17816/jowd712955-980.

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Honorary members were present: A. Ya. Krassovskiy and K. F. Slavyanskiy, members - Baikov, Baskin, Batsevich, Bidder, Brandt, Bulilovskiy K.A., Vasten, Vertsinskiy, Viridarskiy, Volovskiy, Vorobiev, Hermonius, Goraiskiy, Grinev, Danilovich, Dobradin, Dobrovolskiy V.N., Dranitsyn, Zabolotskiy, Zamshin, Inoevs, Kakushkin, Kireev, Kreutzer, Lichkus, Lopatinskiy, Martsynkevich, Maslovskiy V.F., Massen, Mersh, Mironov, Petrov, Piotrovich, Potebnov, Porshnyakov, Rachinskiy, Rodzevich, Ruzi, Runge, Rutkovskiy, Savchenko, Sadovskiy, Salmanov, Serezhnikov, Smolenskiy, Soloviev A.S., Stravinskiy, Strogonov, Sutugin, Tarnovskiy, Urvich, Fisher A.R., Fisher B.A., Frank, Fratkin, Tsyrskiy. Chagin, Chernyshev, Schmidt, Stolts, Eberman, Eikhfus, Yanpolskiy and others; guests: M. A. Solskaya, M. N. Nikonov, V. S Kudrin, V. N. Reitz, N. V. Sklifosovsky, I. P. Merzheevsky, V. M. Bekhterev, N. I. Bystrov, F. N. Zavarykin, I. I. Nasilov, I. II. Pavlov, A. F. Prussak, V. A. Ratimov, E. A. Sorokin, M. S. Subbotin, S. V. Shidlovsky, P. I. Gratsiansky, I. A. Maev, V. N. Nikitin, P. Ya. Rosenbakh, A. A. Troyanov, O. A. Chechot, A. V. Yakobson, V. F. Yakubovich and many others.

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Slavyanskiy, K. F. "OBSTETRIC GYNECOLOGICAL SOCIETY IN ST.-PETERSBURG". Journal of obstetrics and women's diseases 7, nr 3 (6.09.2020): 232–68. http://dx.doi.org/10.17816/jowd73232-268.

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Honorary member attended A.Ya. Krasovskiy, 34 members: Kidder, Brandt, Vasten, Vorobyov, Gavronskiy, Hermonius, Goraiskiy, Danilovich, Dobradin, Dranitsyn, Zheltukhin, Zabolotskiy, Krukovich, Liluev, Lichkus, Lopatinskiy, Massen, Ott, Piotrovich, Porshnyakov, Radetskiy, R.K., Rachinskiy, Ruzi, Rutkovskiy, Savchenko, Salmanov, Stravinskiy, Sutugin, Tarnovskiy, Fisher, A.R., Chagin, Shverdlov, Shtol, Shuttenbakh and 22 guests.

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Ott, D. O. "OBSTETRIC GYNECOLOGICAL SOCIETY IN ST. PETERSBURG". Journal of obstetrics and women's diseases 7, nr 4 (10.09.2020): 339–43. http://dx.doi.org/10.17816/jowd74339-343.

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88 members attended: Bankovskiy, Batsevich. Bidder, Belyaev. Vasten, Weber, Viridarsky, Vorobiev, Hermonius, Gess, Danilovich. Dobradin, Dranitsyn, Zheltukhin, Zabolotskiy, Zamshin. Zachek, Zmigrodskiy, Krasnopolskiy, Krukovich, Lileev, Lichkus. Lopatinskiy. Massen, Mersh, Piotrovich, Popov, Porshnyakov, Rachkovskiy, Ruzi, Savchenko, Stravinskiy, Strogonov, Fisher A.R., Chernyshev, Shverdlov. Stolts, Yanpolskiy and 37 guests.

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Ott, D. O. "OBSTETRIC-GYNECOLOGICAL SOCIETY IN ST. PETERSBURG". Journal of obstetrics and women's diseases 8, nr 3 (14.09.2020): 238–43. http://dx.doi.org/10.17816/jowd83238-243.

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Attended by: honorary member K.F. Slavyanskiy, 38 members: Antipov, Baikov, Bankovskiy, Baskin, Batsevich, Viridarskiy, Voff, Hermonius, Goraiskiy, Danilovich, Dimant, Dranitsyn, Zabolotskiy, Krukovich, Lichkus, Massen, Piotrovich, Porshnyakov, Radetskiy V.K., Rachinskiy, Ruzi, Rutkovskiy, Rymsha, Savchenko, Sadovskiy, Serezhnikov, Stelmakhovich, Stravinskiy, Strogonov, Fisher, A. R. Fratkin, Tsyrskiy, Chernyshev, Shverdlov, Stolts, Shuttenbach, Eberman, Eichfus and 20 guests.

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Ott, D. O. "OBSTETRIC GYNECOLOGICAL SOCIETY IN ST.-PETERSBURG". Journal of obstetrics and women's diseases 9, nr 10 (27.09.2020): 890–95. http://dx.doi.org/10.17816/jowd910890-895.

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Present: 22 members: Antipov, P.A., Vasten, Verninskiy, Goraiskiy, Dranitsyn, Zabolotskiy, Zamshin, Kakushkin, Lichkus, Misevich, Piotrovich, Porshnyakov, Rachinskiy, Soloviev, Stravinsky, Stroganov, Ulrikh, Urvich, Fisher, A.R., Shverdlov, Schmidt, Yanpolsky and 20 guests.

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Postma, Johannes, Neville A. T. Hall i B. W. Higman. "Slave Society in the Danish West Indies: St. Thomas, St. John, and St. Croix." Journal of American History 80, nr 4 (marzec 1994): 1442. http://dx.doi.org/10.2307/2080630.

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Green, William A., Neville A. T. Hall i Barry W. Higman. "Slave Society in the Danish West Indies: St. Thomas, St. John, and St. Croix". Journal of Interdisciplinary History 25, nr 3 (1995): 560. http://dx.doi.org/10.2307/205761.

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40

Mason, Keith, Neville A. T. Hall i B. W. Higman. "Slave Society in the Danish West Indies: St Thomas, St John, and St Croix". Bulletin of Latin American Research 12, nr 2 (maj 1993): 218. http://dx.doi.org/10.2307/3338151.

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Palmer, Colin A., Neville A. T. Hall i B. W. Higman. "Slave Society in the Danish West Indies: St. Thomas, St. John, and St. Croix." William and Mary Quarterly 51, nr 3 (lipiec 1994): 550. http://dx.doi.org/10.2307/2947445.

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Karras, Alan L., Neville A. T. Hall i B. W. Higman. "Slave Society in the Danish West Indies: St. Thomas, St. John, and St. Croix." Hispanic American Historical Review 74, nr 1 (luty 1994): 151. http://dx.doi.org/10.2307/2517461.

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Karras, Alan L. "Slave Society in the Danish West Indies: St. Thomas, St. John, and St. Croix". Hispanic American Historical Review 74, nr 1 (1.02.1994): 151–52. http://dx.doi.org/10.1215/00182168-74.1.151.

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Kuin, Roger. "Philip Sidney's Travels in the Holy Roman Empire". Renaissance Quarterly 74, nr 3 (2021): 802–28. http://dx.doi.org/10.1017/rqx.2021.101.

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After his stay in Paris in the summer of 1572, Philip Sidney (1554–86) spent nearly three years abroad, partly at the University of Padua and partly traveling through the Holy Roman Empire. His mentor Hubert Languet (1518–80) made him free of his large international network of friends and acquaintances, so that when the St. Bartholomew's Day Massacre forced him to leave France, the seventeen year old could count on a benevolent reception in many places. This essay shows the various politico-religious cultures and structures Sidney learned on his travels through the empire, and incidentally confirms the historical identity of his equestrian mentor Pietro Pugliano.

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Shaw, A. B. "Two centuries of medical benevolence: the Norfolk and Norwich Benevolent Medical Society 1786-1986." BMJ 292, nr 6527 (19.04.1986): 1066–67. http://dx.doi.org/10.1136/bmj.292.6527.1066.

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Lim, Hyun-Chin. "The change of Korean society and ideas for gender equality society". Society and Theory 21 (30.11.2012): 569. http://dx.doi.org/10.17209/st.2012.11.21.569.

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Bisconti, Toni, Jennifer Sublett i Alison Chasteen. "Benevolent Ageism: Exploring Its Boundary Conditions, Generalizability, and Correlates". Innovation in Aging 4, Supplement_1 (1.12.2020): 568–69. http://dx.doi.org/10.1093/geroni/igaa057.1882.

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Abstract Ageism is one of the few prejudices that is still socially condoned (Nelson, 2016). Given the aging population and the impact of internalizing ageist thoughts, this construct needs to be at the forefront for scientific examination. The long-term effects of ageism, particularly negative self-perceptions, lead to negative health and cognitive outcomes (Chasteen et al., 2015; Levy et al., 2002). One of the intricate components of ageism, however, is that it is often “benevolent”. Cuddy and colleagues developed the Stereotype Content Model (SCM) to describe how individuals are categorized based on varying degrees of warmth and competence. Unlike many devalued members of society who are viewed as low on both, older adults are viewed as having high warmth and low competence, leading to more overaccommodative treatment. The goal of the present symposium is to overview the ways in which researchers have dissected this more nuanced type of ageism. Specifically, two of the presenters will cover some of the boundary conditions of understanding age-based stereotypes and their malleability, examining them across ages and across genders. Additionally, one of our presenters will overview the validation of the Ambivalent Ageism Scale on a Chinese sample, lending support to its generalizability. Finally, our last presenter will overview the relationship between benevolent ageism and self-compassion to predict metamemory, given the pervasive stereotype that older adults suffer from severe cognitive decline. Themes and implications of these presentations will be discussed.

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48

GOOD, JAMES A. "A “World-Historical Idea”: The St. Louis Hegelians and the Civil War". Journal of American Studies 34, nr 3 (grudzień 2000): 447–64. http://dx.doi.org/10.1017/s0021875851006383.

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The St. Louis Hegelians existed as a loosely organized group from approximately 1858 to 1880. Before the Civil War they participated in the St. Louis Literary and Philosophical Society which dissolved when most of its members left the city to fight in the war. After the guns fell silent, a few of these “respectable vagabonds,” most notably Henry Conrad Brokmeyer and William Torrey Harris, organized the St. Louis Philosophical Society in January 1866. Both organizations were part of a larger “St. Louis Movement” which included an art club, an Aristotle club, a Shakespeare society, the St. Louis Academy of Science, the St. Louis Philharmonic Society, and the Academy of Useful Science. All of these organizations were primarily composed of local professionals – public school teachers and administrators, judges, and attorneys.

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Ott, D. O. "Obstetric and Gynecological Society in St. Petersburg". Journal of obstetrics and women's diseases 7, nr 11 (12.09.2020): 882–901. http://dx.doi.org/10.17816/jowd711882-901.

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D.O. Ott informed the Society that the chairman and his comrade, on behalf of the Society, had congratulated EF Bidder on his 25th anniversary in the field of scholarship and teaching. All those present reacted very sympathetically to this statement.

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50

Lodkin, A. A. "Meetings of the St. Petersburg Mathematical Society". Russian Mathematical Surveys 57, nr 4 (31.08.2002): 827–32. http://dx.doi.org/10.1070/rm2002v057n04abeh000551.

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