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Artykuły w czasopismach na temat "'This is what I call living'"
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Pagès, Jean. "Appreciative Inquiry: The Movement of Living". AI Practitioner 25, nr 1 (1.02.2023): 5–19. http://dx.doi.org/10.12781/978-1-907549-54-0-1.
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‘Appreciative Inquiry is not about being or thinking positively or negatively. Its call is to transcend this polarity. It is not about positive versus negative human experience, but the choice to inquire into what life is: the task of AI is the penetrating search for what gives life, what fuels developmental potential, and what has deep meaning – even in the midst of the tragic.’ David L. Cooperrider and Ronald Fry, 2020
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Conti, Riccardo Luca, Joana Dabaj i Elisa Pascucci. "Living Through and Living On?" Migration and Society 3, nr 1 (1.06.2020): 213–21. http://dx.doi.org/10.3167/arms.2020.030117.
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In this article, we examine the school project implemented by the architecture charity CatalyticAction in the informal refugee settlement of Jarahieh, in the Bekaa, Lebanon. In doing so, we propose an approach to participatory humanitarian architecture that extends beyond the mere act of designing “together” an “object building.” We see participatory architecture as a process that develops incrementally through the socioeconomic life of precarious communities—through what we call the “living through” and “living on” of participation. While remaining attentive to the infrastructural and political limitations to architectural durability in refugee settlements, we foreground the social life of architectural forms, and consider the built environment as not simply “used,” but produced and (re)productive through time, beyond, and often in spite of, humanitarian interventions.
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Turner, Philip. "Living Theology: Methodists Respond to a Call to Holiness". Holiness 6, nr 1 (1.01.2020): 4–10. http://dx.doi.org/10.2478/holiness-2020-0002.
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Abstract The doctrinal standards of the Methodist Church in Britain assert a vocation of holiness yet what is unclear is the strategy through which this vocation might be enabled. The author outlines research that describes diverse responses to holiness within one particular British Methodist church. Throughout the article, the author asserts the relational nature of holiness and therefore presents an authentic and effective way for enabling local Methodist churches to engage with their Methodist doctrine through local and rooted relationships joining together in spiritual exploration and sharing in God's ministry.
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Mason, Michelle. "Teach the Children Well". Journal of Moral Philosophy 14, nr 6 (9.12.2017): 734–60. http://dx.doi.org/10.1163/17455243-46810067.
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What connection is there between living well, in the sense of living a life of ethical virtue, and faring well, in the sense of living a life good for the agent whose life it is? Defenses of a connection between exercising the virtues and living a good life often display two commitments: first, to addressing their answer to the person whose life is in question and, second, to showing that virtue is what I call a reliability conferring property. I challenge both commitments. I propose we take up the question from the dialogical point of view implicit in contexts where one person (an “ethical trustee”) is charged with the care of the character of another (an “ethical trustor”) and argue that virtue is what I call a status conferring property. Ethical trustees benefit their trustors by inculcating the virtues because in doing so they bestow on them a status that is necessary for a good life.
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Petrov, George Daniel, i Andrei-Dragoș Zagan. "Experiencing living in God through uncreated divine energy". Technium Social Sciences Journal 38 (9.12.2022): 685–89. http://dx.doi.org/10.47577/tssj.v38i1.7981.
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The transcendence of God requires that human spirituality seeks to experience it, through accessible, intelligible means, but constantly aware of the fact that the inexpressible cannot be expressed. The correct relation of the human to the divine transcendence is the foundation of what we call apophatic theology, the theology that defines God as being beyond the human capacity for knowledge.
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Bykvist, Krister. "Sumner On Desires and Well-Being". Canadian Journal of Philosophy 32, nr 4 (grudzień 2002): 475–90. http://dx.doi.org/10.1080/00455091.2002.10716527.
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A person's welfare or well-being concerns what is good for him, what makes his life worth living. It therefore depends crucially on facts about the person and his life. As William James once remarked, whether a life is worth living depends on the liver. How this dependency should be spelled out is a controversial question. Desire theorists, or as I shall call them well-being preferentialists, claim that a person's well-being depends on his desires and preferences.
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Redmond, Matthew. "Living Too Long". Nineteenth-Century Literature 77, nr 1 (1.06.2022): 29–55. http://dx.doi.org/10.1525/ncl.2022.77.1.29.
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Matthew Redmond, “Living Too Long: Republican Time in Cooper’s Leatherstocking Novels” (pp. 29–55) This essay first suggests that antebellum America’s cultural imagination was organized around patterns of generational succession unfolding across what I call “republican time,” and then explores the ways that James Fenimore Cooper’s Leatherstocking novels cross-examine and destabilize that pattern. Reading The Pioneers (1823), The Last of the Mohicans (1826), and The Prairie (1827) through the dual lenses of biopolitical criticism and temporality studies, I treat Natty Bumppo, with his stubborn refusal to die or even fully subside into the background of American life, as a friction against the machine of republican time and the idea of steady national progress it implies. With his peculiar perspective on national events, manifesting in a singular use of grammar, Natty’s character opens to Cooper’s readers certain alternative approaches to being in American time. Cooper’s writings thus demonstrate some of the ways that nineteenth-century American historical fiction, far from uncritically celebrating the forces of U.S. expansionism and imperialism, delivers an incisive critique of them.
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Scherz, Paul. "Living Indefinitely and Living Fully: Laudato Si’ and the Value of the Present in Christian, Stoic, and Transhumanist Temporalities". Theological Studies 79, nr 2 (29.05.2018): 356–75. http://dx.doi.org/10.1177/0040563918766702.
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Transhumanism promises to overcome human finitude by indefinitely extending human life, enabling a vast increase in valuable experiences. Yet transhumanism depends on social processes of what Pope Francis calls rapidification and sociologists call social acceleration, which are causing people to experience a lack of time, driven by increasing speed of work and fears of missing out on opportunities for enjoyment. In contrast, Francis and the Stoics encourage people to confront finitude by flourishing through a qualitative transformation of character marked by a temporality focused on God’s providential presence and on serving the present needs of others.
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Otterbeck, Jonas. "“I wouldn’t call them Muslims!”: Constructing a Respectable Islam". Numen 62, nr 2-3 (16.03.2015): 243–64. http://dx.doi.org/10.1163/15685276-12341365.
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This article addresses the understanding of Islam of nine young adult Muslims living in the Malmö and Copenhagen region.1 Throughout the interviews with the young adults, they mark their distance from what they perceive as unacceptable forms of Islamic ideas and practices, labeling these ideas as extremist and inconsistent. They develop discursive techniques of distancing themselves from the mediated Islam of radicals and the often negative rendering of Islam that they encounter in daily life and in the media. By negotiating with the dominant discourse on what a “respectable religion” should look like, the young adults construct a religiosity that shares much of theformprescribed by mainstream society, but is different incontent. The theoretical framework is drawn from the study of sociology of religion and, in particular, from Beverley Skeggs’ theories on respectability (1997).
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Dhaouadi, Mahmoud. "Social Science's Need for a Cultural Symbols Paradigm". American Journal of Islam and Society 19, nr 1 (1.01.2002): 1–28. http://dx.doi.org/10.35632/ajis.v19i1.1973.
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The thesis of this paper is that human beings are remarkably distinct from other living beings (animals, birds, insects, etc.) and Artificial Jntelligence (Al) machines (computers, robots, etc.) by what we would like to call cultural symbols. The latter refers to such cultural components as language, science, knowledge, religious beliefs, thought, myths, cultural norms and values.
Rozprawy doktorskie na temat "'This is what I call living'"
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Starnino, Carmine. "What do you call this?" Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ59252.pdf.
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Streletskiy, Y. S. "What is healthy living". Thesis, Sumy State University, 2014. http://essuir.sumdu.edu.ua/handle/123456789/45396.
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Healthy living refers to involving yourself in habits that improve your general well being to maintain a functional and metabolic efficiency. Making healthy food choices, staying physically active and maintaining a healthy weight are essential for good health of all people.
Community development is practices of civic activists, involved citizens and professionals to build stronger and more resilient local communities.
Economic development generally refers to the sustained, concerted actions of policy makers and communities that promote the standard of living and economic health of a specific area.
Millions of people fall ill and many die as a result of eating unsafe food.
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Warren, Jonathan. "Living the call centre : global, local, work, life, interfaces". Thesis, Durham University, 2011. http://etheses.dur.ac.uk/852/.
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This thesis explores ideas about the changing nature of work and general social change. It does this by examining the global call centre industry. The call centre industry serves as a case study within which ideas about globalization and the lived experience of it can be explored. The thesis explored the work and non work lives of those involved with the industry in the North East of England and the Indian subcontinent. The research made extensive use of qualitative interverviews.
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Rowe, Stephanie L. "What we confusedly call "animal" : deconstruction and the zoology of narrative /". view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3061964.
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Thesis (Ph. D.)--University of Oregon, 2002.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 246-250). Also available for download via the World Wide Web; free to University of Oregon users.
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Meyer, Gregory Scott. "Living between the call and the burden : teacher stories of burnout". Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/29162.
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Teachers live in a space between the calling and the burden – between the impulse to teach and the everyday stressors of teaching. According to research related to workplace stress, burnout is the result of long-term stress which has not been addressed over time. Teacher burnout is a major problem and is on the rise in British Columbia. In this thesis, I identify and describe the phenomenon of teacher burnout through teachers’ stories, and document ways teachers avoid and cope with stress and burnout. I interviewed six teachers in a focus group. Since they knew each other as fellow students in a Master’s program, a feeling of trust, empathy, confidentiality, and safety had already been established. As a result, the teachers disclosed their emotional and raw stories around stress and burnout. As a methodology, I use narrative inquiry to create meaning out of the teachers’ lived experiences around burnout and coping with stress. I use autoethnography to engage my own personal voice and stories as a teacher, enabling me to examine the cultural aspects of burnout by considering the social contexts in which it occurs. From my analysis of the literature on teacher burnout and the teachers’ stories (including my own), four themes emerge: stability, relationships, control, and culture/acculturation. As a framework, I locate the four themes between the call and the burden.
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Mobley, Deborah. "The Lived Experience of Faith Community Nurses Living the Call to Health Ministry". VCU Scholars Compass, 2010. http://scholarscompass.vcu.edu/etd/101.
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Faith community nursing is one of the newest specialized practices of professional nursing. A faith community nurse is an actively registered professional nurse, who serves as a paid or volunteer staff member in a faith community. The faith community nurse promotes health and wholism of the faith community, its groups, families, and individual members. A faith community, as in a church, synagogue or mosque, is an organization of individuals and families who share common beliefs, values, religious doctrine, and faith practices that influence their lives. The faith community functions as a client system for the faith community nurse. The purpose of this study was to gain an understanding of the experiences of Protestant faith community nurses "living the call" to health ministry. Previous researchers have explored the roles of the faith community nurse, but have not specifically investigated the experience of living the call. A hermeneutical phenomenological methodology was used to answer the question, "What is the lived experience of faith community nurses living the call to health ministry?" The participants were ten Caucasian female faith community nurses residing in four regions in the Commonwealth of Virginia. All participants acknowledged receiving a "call" to health ministry. A structured interview of 60 to 90 minutes was conducted with each participant. The interview consisted of structured and semi-structured questions and explored the meaning of living the call to health ministry. Data were analyzed using the phenomenological method of Max van Manen. Five themes emerged including: 1) the calling; 2) relating to God in living the call; 3) practice in living the call; 4) challenges in living the call; and 5) blessings in living the call. Participants described the experiences of the callings to health ministry, consistent communications with God and the challenges and blessings of faith community nursing. The practices of faith community nurses were also described by the participants. The findings provide a glimpse into the lifeworld of the faith community nurse living the call to health ministry. This study may be helpful to others wanting to gain a deeper understanding of the meaning of the calling to health ministry as well as the experiences of relating to God, practice, challenges, and blessings.
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Hadleigh, Liana. "Living with a parent with mental health needs what children say". Thesis, University of East London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.536624.
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The parenting role of people with mental health needs has historically been neglected by both the research literature and mental health services. With developments in societal attitudes and mental health policies, recognition of people with mental health needs as parents and interest in this area has increased. The literature that followed has focused on the negative outcomes for children with a parent with mental health needs. More recent developments have given consideration to the children who do not experience negative outcomes and factors that facilitate this. Few studies have asked children about their experiences and those that have mainly focus on adolescents and those identified as young carers. Children are not a homogenous group and a mainly adolescent perspective in the literature cannot be assumed to represent younger children's experiences. This study aimed to understand how younger children talk about their experience of living with a parent with mental health needs and if they identified any positive aspects to this. It was hoped this would contribute to the expanding literature that has explored strengths within these families. Seven children aged between seven and eleven years old were interviewed. The data was analysed using Interpretative Phenomenological Analysis. The following four themes were identified from the children's experiences; making sense of mental health needs, the direct impact of mental health needs, making use of relationships and adaptation to parental mental health needs. Children developed their own explanations of parental mental health needs and used narratives based on "normal" understandings to manage the impact of these on them. Family relationships were both strained and a source of support for children and children played an important role in helping their family adapt to parental mental health needs. Implications for services and further research are discussed.
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Glover, Ailie M. "Administrators in Assisted Living: Who They Are and What They Do". unrestricted, 2009. http://etd.gsu.edu/theses/available/etd-07142009-144806/.
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Thesis (M.A.)--Georgia State University, 2009.Title from file title page. Mary M. Ball, committee chair ; Karen Gibler, Candace Kemp, committee members. Electronic text (97 p.) : digital, PDF file. Description based on contents viewed Oct. 19, 2009. Includes bibliographical references (p. 91-97).
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Waibel, Alison Kathleen. "Living What the Heart Knows: Learners' Perspectives on Compassion Cultivation Training". Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/579084.
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Defined as an awareness of suffering coupled with a willingness to do something to relieve suffering, compassion has recently received an incredible amount of attention in popular culture, social media, and academic and scientific research (Jinpa, 2015). Qualitative research is needed to investigate the experiences of adults learning to cultivate compassion. The present study adds to the body of research on compassion by investigating compassion cultivation with first person accounts, and by providing examples of somatic learning, or learning through the body. In this qualitative study, I investigate individuals' perceptions of the course Compassion Cultivation Training (CCT), developed at Stanford University's Center for Compassion and Altruism Research and Education (CCARE). I explore three questions: 1) How do participants find CCT and why do they take the course? 2) How do participants describe the CCT course and their learning experiences? 3) How do participants describe the impact of CCT and integrate what they learned into their daily lives? I conducted 1-hour open-ended interviews with 18 CCT alumni and a qualitative analysis of interview transcripts to identify themes across the data. I identified four cases that exemplify elements of cultivating compassion, including: a case of depression relief, a case of increasing the capacity to stay, a case of dealing with self-criticism and a case of reducing empathy fatigue. I then organized findings across the entire data set into three categories according to my research questions; in each finding, I identified four themes and clustered participants' responses according to themes. Findings indicate that the 18 participants' reasons for taking CCT are diverse, including the desire to connect with others, curiosity about compassion and contemplative science, and the need for compassion in their personal and professional lives. All respondents reported CCT as a powerful and meaningful learning experience, describing the value of learning through the body, through meditation practices, and as a group. Participants attributed substantial positive changes to the course, citing improvements in their relationships to themselves and others, and increased awareness of their own mental and emotional states.
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Shnier, Morgan Wyeth. ""What I Call a Wordy Man:" The Effects of Texts in Melville's The Confidence-Man". Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/297757.
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This paper examines the function of physical texts and the power of language itself in Herman Melville's 1857 novel The Confidence-Man. Throughout the novel, physical texts cause drastic changes in behavior and comportment in the characters who encounter them. Physical texts also function as a seemingly immutable signifier of authenticity and identity, but Melville later renders physical texts mutable and impossible to authenticate. The uncertain relationship between Melville's narrator and the novel itself calls into question the problem of documentation in the world outside of the novel.
Książki na temat "'This is what I call living'"
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Wolfson, Jill. What I call life. New York: Henry Holt, 2005.
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Wolfson, Jill. What I call life. New York: Henry Holt, 2005.
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Last call for the living. New York: Forge, 2012.
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Stewardship: Living a biblical call. Collegeville, Minnesota: Liturgical Press, 2014.
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Morris, Keith Lee. Call it what you want. Portland, Or: Tin House Books, 2010.
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Jones, Nalini. What you call winter: Stories. New York, NY: Alfred A. Knopf, 2008.
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Manhire, Bill. What to call your child. Auckland: Godwit, 1999.
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Jones, Nalini. What you call winter: Stories. New York: Anchor Books, 2008.
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What you call winter: Stories. New York: Alfred A. Knopf, 2007.
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Hinten, Marvin D. A serious call to holy living. Wheaton, Ill: Tyndale House Publishers, 1985.
Znajdź pełny tekst źródłaCzęści książek na temat "'This is what I call living'"
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Stoffle, Richard. "Living Stone Bridges: Epistemological Divides in Heritage Environmental Communication". W Palgrave Studies in Anthropology of Sustainability, 149–73. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78040-1_7.
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AbstractIndigenous people share ancient epistemological understandings of the world. These define for them what makes up the world, how forces influence these components, and why this all happens. These understandings are basic in that they frame human value orientations, call for individual and group action, and interpret natural and human events. Because epistemology involves ancient shared cultural understandings of the world, talking about the world involves cross-cultural communication, which is a special feature of anthropology. This chapter is an analysis of epistemological divides in cross-cultural communication about massive stone bridges. The divide is most clearly viewed when Native American cultural experts explain the meaning and purpose of stone bridges to Western science-trained National Park Service managers and geologists. To the former, the stone bridges are alive and were made at Creation as a place for World-balancing ceremonies and as portals to and from other dimensions. To the latter, stone bridges are inert remanent sandstone deposits that have been eroded into oxbows and undercut by small rivers over millions of years.
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Byers, Christie C. "Still Joy: A Call for Wonder(ing) in Science Education as Anti-racist Vibrant Life-Living". W Palgrave Studies in Education and the Environment, 135–61. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79622-8_9.
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AbstractWonder is an elusive yet ever-present dynamic phenomenon that deserves more attention in (science) education. What might wonder have to do with critiquing science (as the hegemonic and “neutral” discipline it has become) and living out a more life-affirming and anti-racist vision of science education? In this chapter I share a meta-assemblage research-creation: a researcher-created experimental exhibit of found poetic data assemblages about wonder, joy, Black life, neurodiversity, love, science, and science education. The intention of this meta-assemblage research-creation is to explore the affective flows of the phenomenon of wonder, while also inviting consideration of how the multiple forces and co-components of the body(ies) assembled here move together in an uneasy and historically traceable tension. These co-movements suggest how “traditional” science and school science education are not only complicit with, but also may be directly implicated as primary protagonists in the violent anti-Black racism and planet-wide suffering happening today. A more wonder-filled approach to science education may be necessary now more than ever.
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Brickey, Alyson. "Aesthetic Unrest: “Howl” and the Literary List". W Forms of List-Making: Epistemic, Literary, and Visual Enumeration, 171–85. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-76970-3_8.
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AbstractThis chapter suggests that the a-narrative character of the literary list—its ties to textual over-population, paratactic prose, and excessive description—initiates what I call an “aesthetic unrest”: a restless tension that sits frustratingly unresolved. To elucidate this idea, I take up Allen Ginsberg’s 1956 poem “Howl,” a deviously restless text whose subjects are constantly caught up in continuous verbs, performing illicit acts, and living in ways that defy state-sanctioned norms of behavior. Contrary to what some scholars identify as the list’s potentially dangerous cultural function, I conclude that the constantly mobile, restless character of literary lists works to alienate readers and expose them to otherness, a dynamic that is structurally aligned with contemporary theoretical conceptions of ethics and responsibility.
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Smith, David J. "‘Living the Same Full Life’? A Critical Assessment of Non-Territorial Autonomy Practice in the Vojvodina and Sápmi Contexts". W Realising Linguistic, Cultural and Educational Rights Through Non-Territorial Autonomy, 25–42. Cham: Springer Nature Switzerland, 2022. http://dx.doi.org/10.1007/978-3-031-19856-4_3.
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AbstractPolitical theorists frequently hail non-territorial autonomy (NTA) as a modality of governance that allows national minorities and indigenous peoples substantive rights to cultural self-determination without linking this to authority over a given territory. What, though, does the actual practice tell us about the possibilities for ‘deterritorialisation’ of minority identities as well as the ability of NTA to ensure their protection and longer-term reproduction? This paper addresses these questions by critically analysing two forms of contemporary NTA that are frequently portrayed as good practice examples—the Hungarian National Minority Council (HNMC) in Vojvodina, northern Serbia, and the Sámi parliaments established in the Nordic countries. Although the contexts in which these two NTA arrangements were established are very different, I argue that they highlight common issues and challenges that call into question some of the core assumptions surrounding NTA.
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Maxwell, Robert G. I. "What We Call Promotion". W Marketing, 81–106. London: Macmillan Education UK, 1989. http://dx.doi.org/10.1007/978-1-349-20141-9_7.
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Waldrep, Christopher. "What We Call Murder". W The Many Faces of Judge Lynch, 67–84. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1057/9781403982711_5.
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Strawson, Galen. "What I Call Myself". W Hume on the Self and Personal Identity, 47–83. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-04275-1_3.
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Donati, Kelly. "Going Against the Grain in the West Australian Wheatbelt". W Beyond Global Food Supply Chains, 55–67. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-3155-0_5.
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AbstractThe vast wheatbelt of Western Australia marks a disruptive force on an ancient landscape, an upheaval wrought by the dispossessive ecologies of sheep and wheat (Mayes, Unsettling Food Politics: Agriculture, Dispossession and Sovereignty. London: Rowman & Littlefield, 2018). This chapter asks what transformational possibilities might emerge in this context through a case study of a broad-acre regenerative-farming couple, Di and Ian Haggerty, and their experiments with new ways of knowing, living and farming in the wheatbelt. The Haggertys seek to reconfigure ecological relations within regimes of large-scale production. On the one hand, these regimes of production look much like their neighbours’, as they use the same logistical chains, infrastructure and financial systems as other wheatbelt producers. On the other, their farming practice—informed by a probiotic and more-than-human epistemology the Haggertys call “natural intelligence”—suggests a potential disruption to extractivist commodity agriculture in the wheatbelt and the hegemony of its technoscientific institutions. While regenerative farming at scale could be dismissed as a greener form of settler-colonial agriculture, this case study suggests, or at least creates space for, a cautious optimism that more diverse ways of knowing and doing food might be constructed from within the cracks of global supply chains and that new alliances might emerge from the ground up.
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Higgins, Marc. "The Homework of Response-Ability in Science Education". W Unsettling Responsibility in Science Education, 53–78. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-61299-3_2.
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AbstractThe purpose of this chapter is to introduce response-ability as a concept and practice to (re)open science education’s understanding and enactments of responsibility towards Indigenous ways-of-living-with-nature (IWLN) and traditional ecological knowledge (TEK). This is significant as even well-intentioned forms of responsibility are often and inadvertently over-coded by the (neo-)colonial logics that it sets out to refuse and resist: responsibility and the ability to respond are often not one and the same. Within this chapter, I revisit a significant personal pedagogical encounter in which this distinction made itself felt and known. Thinking with the work of Sami scholar Rauna Kuokkanen, this narrative provides a platform to explore practices of epistemic ignorance and its (co-)constitutive relation to knowledge, as well as what she refers to as “the homework of response-ability” required to (re)open the norms of responsiveness towards the possibility of heeding the call of Indigenous science from within the structure of science education. Concluding thoughts underscore the promise of deconstruction (rather than destruction) as a theoretical, methodological, and ethical tool to resist the (fore)closure of responsibility towards hospitably receiving Indigenous science on its own terms.
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Vörös, Sebastjan. "Is There Not a Truth of Vitalism? Vital Normativity in Canguilhem and Merleau-Ponty". W History, Philosophy and Theory of the Life Sciences, 153–72. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_9.
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AbstractThe paper investigates the phenomenon of vitalism through the lens of vital normativity as expounded by Maurice Merleau-Ponty and Georges Canguilhem. I argue that the two authors independently developed complementary critiques of the mechanical-behaviourist conception of life sciences, which culminated in a surprisingly similar notion of life construed as a normative (polarized) activity, i.e., an activity that is not indifferent to its own conditions of possibility. Such an alternative conception of life has far-reaching consequences for the epistemology of life sciences, for it requires it to reconsider not only its object of inquiry - the nature of (the relationship between) an organism and its environment -, but also, since scientists themselves are living beings, the nature of its epistemic practices. What I call the truth of (a specific variety of) vitalism is thus reflected not only in how life is cognized, but also in how life cognizes (itself). This last point is of particular philosophical importance, as it paves the way towards a more dynamic conception of reflection (tentatively called ouroboric thought), which takes seriously that we, as cognizers of life, at the same time live the lives of cognizers.
Streszczenia konferencji na temat "'This is what I call living'"
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Nerem, Robert M. "Core Technologies for the Enabling of Tissue Engineering". W ASME 2000 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2000. http://dx.doi.org/10.1115/imece2000-2498.
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Abstract There is a new, emerging area of technology which has the potential to revolutionize the medical implant industry. This is tissue engineering or what I call the engineering of living tissues. The definition of this new, emerging area is the development of biological substitutes and/or the fostering of remodeling and regeneration, with the purpose being to replace, repair, maintain, and/or enhance tissue function.
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Kerr, Vicki. "Performing nature unnaturally: Musique concrète and the performance of knowledge - one seabird at a time." W LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.129.
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Migratory seabirds are an unseen conduit between marine and terrestrial systems, carrying the nutrients they consume at sea into the forests where they breed. Acting as environmental sentinels, their health and reproductive success provide early warning signals of deteriorating marine eco-systems as the climate changes, and fish stocks decrease. Aotearoa New Zealand is the seabird capital of the world, with ~25% of all species breeding here and ~10% exclusively so. They play a critical role in maintaining healthy ecosystems, with their long-term well-being is closely interconnected with our own prospects for a sustainable future. Now predominantly restricted to off-shore islands due to predation and habitat destruction, seabirds and their familiar sounds have become less available in an age when the unprecedented global movement and planetary spread of the human population has culminated in unsustainable fishing, predators and habitat destruction. Inspiring mythology, song, poetry and stories, birds have been significant in shaping our understanding of how our natural environment has come to be known and understood. This paper speculates upon how we learn to communicate and cooperate with these precious taonga, and what might be learned from such an exchange through creative practice. Reflecting upon what birds might tell us, musician Matthew Bannister and I, a visual artist, have taken our cue from seabirds sharing our local environment on the west coast of Aotearoa - from the petrel (peera) through to the gannet (tākapu). Working on the premise that bird vocalisation is a performed negotiation that includes defence of territory and mate attraction, a bird’s call is a form of communication that effectively says “Come here” or “Go away”, which arguably is true of music – marking a social space and time to invite or repel. Rather than limiting bird calls to functionalist categories of explanation, we ask whether seabirds can communicate and exchange information about environmental changes using a malleable vocabulary, comprised of unique acoustic units arranged and re-arranged sequentially for greater communicative depth. Granting a high level of agency and creativity to birds as opposed to believing a bird only avails itself of stereotyped ‘speech’ to survive an accident-rich environment, places greater importance on responses that are improvised directly upon environmental stimuli as irritant rather than as a signal. Matthew explores bird calls via musique concrète, sampling recordings of seabirds to abstract the musical values of bird song conventions – a human response to the ‘other’ in jointly formed compositions, reflecting a living evolving relationship between composer and bird. In further developing our research into a multimedia artwork, I shall extend a technique used for electroacoustic composition (granular synthesis) to video portraits of composer/performer and bird. In applying granular synthesis techniques to video, tiny units of image and sampled sound are reassembled within the frames. Through the mixing of existing synthesised sequences, performer/composer and bird become active participants in the making and remaking of a shared environment, articulating the limits of space/territory to find new ways to be heard within it.
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Allagha, Mohammad, Oskar Kruschitz, Katherina Voss, Stefanie Binder i Kevin Truckenthanner. "Digital Matching for live-in care". W 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1002579.
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In Austria, 25,000 to 30,000 people being cared for by live-in caregivers. Live-in caregivers are defined as workers who are employed to provide care services to elderly and disabled people living in their private households. Activities in home care are predominantly carried out by immigrant women because of the special conditions that home care provides. These conditions can have many positive aspects for both the care workers and the care recipients, if they are well and appropriately matched to the skills of the caregivers and the needs of the persons being cared for. The live-in caregivers in Western countries come mostly from Eastern Europe. On the one hand, because of the worldwide shortage of qualified care workers and, on the other hand, due to the higher wages in contrast to their home countries and the prospects that such a position brings with it.However, they can also bear risks of dependency on their employers, leading to isolation, on-call work, and the risk of exploitation, while putting live-in care workers in a particularly vulnerable position with respect to immigration policy. Working conditions are often extremely harsh, with fees and contracts strictly regulated by recruiting agencies.Live-in care workers are an important but forgotten sector of long-term care. Without improving their working conditions, we will not be able to provide affordable, quality care to citizens, who are very urgently in need of this service. Even though this is often the only affordable solution for affected families. In order to improve the working conditions and to ensure that the caregivers continue to be employed in households that best match their skills and aspirations, we have created a new live-in care matching platform. Before creating the platform, we conducted focus group interviews to find out what is important to the stakeholders.Together with families of people in need of care and care workers, we developed a platform that meets the requirements of both sides and optimally supports both sides in the placement process. Here, both caregivers and persons in need of care (or their families) have the opportunity to disclose what they value, what skills they possess and what special features there are by answering a questionnaire. Using an innovative matching algorithm, the platform selects the ideal combination of caregivers and persons in need of care. In this paper, we will analyze the results of the focus group interviews in more detail, elaborate on the lessons learned and discuss which attributes play a particular role in the matching process based on our algorithm. In the future, the process should be simplified for both parties and will serve as a validation for the stakeholders
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Hall, Catherine E., i Michael A. Zarro. "What do you call it?" W Proceeding of the 11th annual international ACM/IEEE joint conference. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1998076.1998086.
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Aiello, Mariateresa. "Self-Storage Cities: A New Typology of (Sub)Urban Enclave". W 2016 ACSA International Conference. ACSA Press, 2016. http://dx.doi.org/10.35483/acsa.intl.2016.23.
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In the periphery, arrays of self-storage facilities are part of the light industrial landscape of warehouses and ex-urban alienation. Within the urban fabric, storage buildings represent both container and camouflage architecture, and are perfect examples of what Professor Crawford calls “background buildings.”1 Self-storage facilities are an architectural typology worthy of study, and not only for their growing impact on the city and suburban sprawl, or for the uncanny ability to mimic other design typologies and adapt to the target market. They can be examined in terms of building type and construction methods. From the economic point of view, storage facilitiesare compelling: they are a by-product of shopping/goods architecture, consumerism and planned obsolescence. They embody currently popular issues of surplus and clutter/hoarding. The issue of “material excess” becomes an (ex) urban pathology, endemic to a culture of wholesale commerce and warehouse buying experiences. The clutter culture can be mapped and becomes tangible in the form of the “country of storage facilities”, a veritable document to “stuff obesity”. The current rise of self-storage facilities is also a physical reminder of the consequence of changes in social and living conditions. How do we, as architects and urban designers, confront the typology of the self-storage facility and the new urban/exurban enclaves that these commercial containers of space have created? How can we better understand the nature of the singularly camouflaged “housing of stuff” often found in the downtowns of second-tier U.S cities? The content of these buildings, the “user”if you wish, is constituted entirely of stuff we cannotor do not wish to fit in our homes. What is it that we store, and why?
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Wright, Steve. "THE WORK OF FETHULLAH GÜLEN & THE ROLE OF NON-VIOLENCE IN A TIME OF TERROR". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/iwca2043.
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We are living in dangerous times. We can anticipate further polarisation between Islam and the West as the official line becomes more focused on achieving military solutions to what are essentially political and cultural issues. Fethullah Gülen is unusual in adding a distinctly Islamic voice to the calls for a non-violent approach to conflict resolution. The notion of peace through peace has a rich Western tradi- tion from Tolstoy to Martin Luther King. In the East, all of those active in peace movements today acknowledge a debt to Mahatma Gandhi. These writers continue to influence peace activists such as Gene Sharp, whose work was directly channelled to assist in the recent, relatively peaceful, revolutions in former Soviet states such as the Ukraine. This paper examines the peace-building work of Gülen within wider concepts of non-vio- lence in order to explore their lessons for modern Islam’s transition. It is important for the conference to hear something of past voices and experiences, and the lessons learned from them, which can further inspire those in Islam who wish to move towards future peace using peaceful, non-violent activities. This goal is particularly pertinent in a time of terror when existing counter-insurgency meth- ods readily provoke a violent response, which justifies more violence and repression. The paper is illustrated to ensure accessibility of the examples for those less familiar with non-violent action dedicated to achieving social change.
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Coelho, Glauci, Luciana da Silva Andrade i Vera M. R. de Vasconcellos. "Cidade emoção: o ver e o viver os espaços públicos por um grupo de jovens a partir da comunidade Carobinha no Rio de Janeiro". W Seminario Internacional de Investigación en Urbanismo. Barcelona: Curso de Arquitetura e Urbanismo. Universidade do Vale do Itajaí, 2016. http://dx.doi.org/10.5821/siiu.6339.
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Este trabalho entende a cidade através do olhar de um grupo de jovens que habita um lugar sujeito às
condições de pobreza. O que nos move é conjecturar como, a partir das emoções, tais jovens são
capazes de construir em processos interacionais no e com o espaço urbano, a percepção de cidade ao
localizarem nesta, suas identidades. Para a caracterização desta cidade, que convencionamos chamar
“cidade emoção”, coletamos as representações que os jovens expressam em desenhos e falas sobre o
espaço urbano, uma vez que são imagens gravadas no imaginário coletivo. O objetivo de nossa pesquisa
foi entender o espaço vivenciado do Rio de Janeiro, através dos processos perceptivos de jovens que
trazem à tona a complexidade urbana à medida que revelam a identidade do território cotidiano de suas
experiências. Por conseguinte, essa relação interacional dos jovens, converte-se em uma das peças
fundamentais e tecedoras da construção do indivíduo, que analisamos com base na ideia de Vygotski
(1998). Nesse contexto teórico, nosso objeto de estudo, a cidade, se coloca culturalmente como uma
comunidade emocional, de domínio dos seus habitantes, porém, está no território apropriado o centro de
onde emana o entendimento do que é o todo urbano. This report tries to understand the city through the look of young people that lives in a place expose to
poverty conditions. What move us to try understand how, starting to the feelings, those young people are
able to construct in interaction process in and with urban space, the perception of city to the notice their
identities in it. To characterization of this city, that we decide to call “emotion city”, so was collected
representations that they usually express at drawings and speeches about the urban space, since they are
captured images at collective imaginary of the habitants. The objective of this research has been to try
understand the living area to the Rio de Janeiro, through to young peoples’ perceptive processes bring up
urban complexity as they reveal identity territory and daily experiences. Therefore, this young people’s
interactional relation became itself at one of most important parts at development for the individual that was
analyzed having at base Vygotski’s idea (1998). This theory context, our object of study, the city, take itself
culturally as one emotional neighborhood, of habitants’ domain, although it is in a territory belongs to the
city habitants, the center where the knowledge come from that is the all urban.
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Omitaomu, O. A., B. L. Bhaduri, C. S. Maness, J. B. Kodysh i A. M. Noranzyk. "CoNNECT: Data Analytics for Energy Efficient Communities". W ASME 2012 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2012. http://dx.doi.org/10.1115/imece2012-86813.
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Energy efficiency is the lowest cost option being promoted for achieving a sustainable energy policy. Thus, there have been some innovations to reduce residential and commercial energy usage. There have also been calls to the utility companies to give customers access to timely, useful, and actionable information about their energy use, in order to unleash additional innovations in homes and businesses. Hence, some web-based tools have been developed for the public to access and compare energy usage data. In order to advance on these efforts, we propose a data analytics framework called Citizen Engagement for Energy Efficient Communities (CoNNECT). On the one hand, CoNNECT will help households to understand (i) the patterns in their energy consumption over time and how those patterns correlate with weather data, (ii) how their monthly consumption compares to other households living in houses of similar size and age within the same geographic areas, and (iii) what other customers are doing to reduce their energy consumption. We hope that the availability of such data and analysis to the public will facilitate energy efficiency efforts in residential buildings. These capabilities formed the public portal of the CoNNECT framework. On the other hand, CoNNECT will help the utility companies to better understand their customers by making available to the utilities additional datasets that they naturally do not have access to, which could help them develop focused services for their customers. These additional capabilities are parts of the utility portal of the CoNNECT framework. In this paper, we describe the CoNNECT framework, the sources of the data used in its development, the functionalities of both the public and utility portals, and the application of empirical mode decomposition for decomposing usage signals into mode functions with the hope that such mode functions could help in clustering customers into unique groups and in developing guidelines for energy conservation.
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Vitale, Maria Rosaria, Chiara Circo, Deborah Sanzaro, Sergio Sebàstian Franco, Ilaria Cacciatore i Manuela Massimino. "Perspectives for the small historical centres at risk of abandonment. A pilot project for the Granfonte district in Leonforte (Italy)". W HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.14528.
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The Granfonte district is the oldest part of the town of Leonforte; its loss of attractiveness has led to serious urban imbalances with adverse effects on local people's perception of the district. Indeed, its marginalisation has protected a part of the historical urban fabric from modern and radical transformations and has contributed to preserve its vernacular facies.On the one hand, the increasing abandonment of houses is jeopardising not only the material preservation of the historical fabric, but also the safety of its inhabitants; on the other hand, the ongoing demolitions are often associated with careless operations of significant building transformation or replacement. This rather unsettling scenario highlights the fragility of this heritage and calls for reflection on the future of vernacular architecture. Is it still possible to reinhabit these places, or must we accept their gradual dissolution? What contribution can knowledge of these architectures offer in terms of recovering an affection for historical heritage?The paper presents the main results of the research extended to the whole district and then illustrates the methodological approach for the definition of intervention strategies through the application on a small block considered representative of the typological and constructive characteristics of the place. The project process starts from the knowledge of the geometric and structural configuration of the block, its historical development, and the state of conservation with the aim of understanding its criticalities and potentials. The project outlines two alternative scenarios: the safety measures to accompany the process of becoming a ruin and the recovery of residential use. The two proposals can be conceived a two-step process of the same project, as well as two alternatives to the radical demolitions – currently ongoing – that continue to represent the main response to the challenges of living in this place.
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Labouheure, Valentine, Raphael Bary i Laure Morel. "What do we learn in a living lab?" W 2022 IEEE 28th International Conference on Engineering, Technology and Innovation (ICE/ITMC) & 31st International Association For Management of Technology (IAMOT) Joint Conference. IEEE, 2022. http://dx.doi.org/10.1109/ice/itmc-iamot55089.2022.10033244.
Pełny tekst źródłaRaporty organizacyjne na temat "'This is what I call living'"
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Gary N., Horlick, i Boeckmann Hanna. What to Do Before You Call theWTO? ICTSD International Centre for Trade and Sustainable Development, 2013. http://dx.doi.org/10.7215/ds_ip_20130419b.
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Almås, Ingvild, Tim Beatty i Thomas Crossley. Lost in translation: What do Engel curves tell us about the cost of living? The IFS, luty 2018. http://dx.doi.org/10.1920/wp.ifs.2018.w1804.
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List, Timothy J. What Are We Missing A Call for Red Teaming Within the Domestic Maritime Domain for Anti-Terrorism Programs. Fort Belvoir, VA: Defense Technical Information Center, grudzień 2015. http://dx.doi.org/10.21236/ad1009148.
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McBee-Black, Kerri, i Jung Ha-Brookshire. Confidence Booster and Career Determination Factor: What Clothing Means to People Living with a Physical Disability. Ames: Iowa State University, Digital Repository, 2017. http://dx.doi.org/10.31274/itaa_proceedings-180814-342.
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Feenstra, Robert, Mingzhi Xu i Alexis Antoniades. What is the Price of Tea in China? Towards the Relative Cost of Living in Chinese and U.S. Cities. Cambridge, MA: National Bureau of Economic Research, luty 2017. http://dx.doi.org/10.3386/w23161.
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Hunter, Janine, Lorraine van Blerk i Wayne Shand. Living on the Streets, Making Plans for the Future. StreetInvest, maj 2022. http://dx.doi.org/10.20933/100001242.
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Like other young people, street children and youth have hopes, dreams and aspirations, but perceive their future as more immediate due to the daily search for shelter and food. • Street children and youth hope to attain material and symbolic signs of adult status, including starting their own family, and the respect and esteem of the wider community. • Their route to the future they aspire to is often unclear, hindered by a lack of shelter, identity documents, discrimination, and gender norms. • While acknowledging limited power, street children and youth were simultaneously optimistic and realistic about what their future may hold.
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Cookson, Jr., Peter W., i Linda Darling-Hammond. Building school communities for students living in deep poverty. Learning Policy Institute, maj 2022. http://dx.doi.org/10.54300/121.698.
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The purpose of this report is to make what is “invisible” visible and to suggest three evidence-based strategies that have the capacity to enable educators, in collaboration with the families and the communities they serve, to create learning environments where students living in deep poverty are supported and successful. The report begins by documenting the human cost of deep poverty and how past policy decisions have contributed to the persistence of deep poverty. Based on this background, the report focuses on three promising strategies for meeting the learning and social-emotional needs of all children, including those living in deep poverty: (1) begin with funding adequacy and equity, (2) develop community schools and partnerships, and (3) develop a whole child teaching and learning culture.
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Young, Taryn. What are the impacts of healthcare settings and organisation on the provision of care for those living with HIV-AIDS? SUPPORT, 2016. http://dx.doi.org/10.30846/161106.
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Hessini, Leila. Living on a Fault Line: Political Violence Against Women in Algeria. Population Council, 1996. http://dx.doi.org/10.31899/pgy1996.1005.
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This study raises three questions to better comprehend the crisis women face in Algeria today: how are the state and the opposition groups addressing and defining women’s contemporary status, what is the link between women’s status and violence against them, and what are the tactics both of resistance and accommodation that Algerian women are using to survive in such a context? Throughout this study, the term “Islamic Fundamentalists” refers to movements and people in Algeria who use the “recovery” of early principles of the Ideal Muslim Community to develop their idea of a future Islamic “social order,” with the ultimate desire of achieving political power, often using violent means. This study discusses the general characteristic of these movements and the surge of political Islam in post-independence Algeria. This study investigates how violence—or the threat thereof—has become acceptable as a legitimate instrument to control women and force them to conform to a vision of an “Ideal Islamic Society.” As this report states, this type of violence, unlike state violence, is exclusively perpetuated by members of militant Islamist movements.
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Amanor, Kojo, Joseph Yaro, Joseph Teye i Steve Wiggin. Ghana’s Cocoa Farmers Need to Change Gear: What Policymakers Need to Know, and What They Might Do. Institute of Development Studies (IDS), marzec 2022. http://dx.doi.org/10.19088/apra.2022.008.
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Cocoa farmers in Ghana face increasing challenges. In the past, many of them could make a living from cocoa thanks to the advantages – ‘forest rents’ – that initially apply when forest is cleared to create cocoa farms: fertile soils, few pests and diseases. With time, however, weeds invade, pests and diseases build up, and trees age. To maintain production requires more labour, more inputs and more skill. In the past, farmers would often abandon older groves and seek new forest to clear. As they did so, the frontier for cocoa farming moved westwards across Ghana to the remaining high forest. But by 2000 or so, no new forest was available. Farmers now have to manage aging stands of trees, clear weeds and parasites, and combat pests, fungi and diseases. In Suhum District in the east and in Juaboso District in the far west of Ghana, we talked to farmers. They understood the challenges they faced, and knew how to deal with some of them. But many were not farming their cocoa as well as they could, losing yields and income as a result. This brief provides a basis for policymakers to move forward in responding to the current challenges facing cocoa farmers.