Статті в журналах з теми "Assertion qualification"

28 subjects participated in a 6-wk. assertion training program. Of these, 22 remained in the study for a 6-mo. follow-up period, during which half received monthly booster sessions and half did not. Assignment to the booster and no-booster groups was random, with the qualification that subjects were equated on trait anxiety before training in assertiveness. Subjects filled out the Gambrill-Richey Assertion Inventory, the Spielberger State-Trait Anxiety Inventory, and the Zung Self-rating Depression Scale before the 6-wk. assertion training, after this program, at a 3-mo. follow-up, and at a 6-mo. follow-up. It was hypothesized that the booster group would exhibit significant superiority on these measures at the 3-mo. and 6-mo. follow-ups. On all measures both groups significantly improved from before to after the training program with good maintenance throughout the follow-ups. There were no differences between the booster and no-booster groups on the measures of assertiveness and anxiety. However, there was a significant interaction for the depression scores when the booster and no-booster groups were compared from posttreatment to 6-mo. follow-up. The depression scores of subjects in the booster group were lower than the depression scores of subjects in the no-booster group at the 6-mo. follow-up. These results were discussed with suggestions for further research.

Preparing technical students for innovative professional activity is considered a pressing issue. The community’s burning interest in technical specialists lies in the fact that this activity provides innovative knowledge-intensive, high-tech, and internationally competitive facilities and production technologies recognized as intellectual property. From the ontogenesis standpoint, the motives of technical students’ innovative activity are divided into four groups: material and professional ones, as well as self-assertion, and self-realization. Material motivation has objective nature-aligned pragmatic origins. Launching an ambitious innovative engineering project, many technical specialists wish to benefit from it pragmatically. The source of self-assertion/prestige is the specialist’s nature-aligned desire and willingness to confirm the status of his/her qualification and competence through the results of the innovative engineering activity. Technical specialists’ professional motivation for innovative activity is inseparable from their natural aspiration and desire to use acquired professional knowledge and skills for solving both career and vocational tasks to the best advantage. Self-realization reflects the objective and nature-aligned aspiration of an individual to achieve personal professional self-development.

“As long as war is regarded as wicked,it will always have its fascination.”Oscar WildeAccording to the textbooks, the unfettered right of a state to go to war was, until modern times, regarded as one of the essential trappings of statehood, an indispensable aspect of sovereignty. Such a broad assertion does however require qualification, as ever since the time of Saint Augustine, scholars have attempted to set limits to the extent of the state's discretion to go to war. The task has not been an easy one, and it may indeed aptly be remarked that “Warfare has been as difficult to justify satisfactorily in theory as it has been endemic in practice”.

As Kenneth Arrow has pointed out in a recent paper, “David Ricardo was a peaceful man” (Arrow 1991, p. 70). Indeed he was—during his lifetime. I am not so sure he is resting peacefully given the further assertion that his system was “a bold attempt to determine values independent of demand considerations” (ibid., p. 75). Arrow adds, byway of qualification, that he does “not think, as some neo-Ricardians seem to, that there was in any sense an intended repudiation of the demand schedule”; rather Ricardo did not conceive of such a schedule even though “some of [his] analysis can only be made sensible on the basis of such a concept.”

In this paper I seek to analyse the following question: how is it that I am able, today, to succeed in fulfilling my goals? My analysis will, I hope, demonstrate that virtues are important because they facilitate this sort of fulfilment. An examination of the classical notion of virtue is thus called for, and this in turn suggests that, at least in certain cases, virtue is connected with luck—that these two belong together. This points towards a new form of contemporary virtue ethics, whose distinctive character will be reflected in the particular significance it invests in the concepts of “qualification” and “competence.” Finally, we are led to Wittgenstein's assertion that “The world of the happy person is other than the world of the hapless person.”

The assertion of equality of rights and abilities in the equality principle of civil law is incompatible with social practice. This kind of realistic contradiction forces the study of the essence of the equality principle of civil law to change a new path from “what is the principle of equality of civil law” to “what is not”. Based on this, the “essence” of the equality principle of civil law is to highlight the “principle” attribute of “equality” by excluding regularity assertion, and guarantee the qualification equality of social subjects in the field of private law by expanding rather than limiting the boundaries of interpretation space. The “essential” argument of the equality principle of civil law makes the interpretation of negative and positive implications logically possible. Civil law is based on the principle of equality. The negative implication of the equality principle derives the principle of freedom. The positive implication gives rise to the principle of honesty and credit and the principle of fairness and justice, which are the guarantees of the principle of freedom. Civil law establishes communication with the times through the dynamic and synchronic nature of the binary meaning of the equality principle，and equalizes the governance of civil law through the negative and positive implications of "one goes up and the other goes down".

In his Historia ecclesiastica, Bede includes a letter on the dating of Easter and the tonsure, addressed to Nechtan, king of the Picts, written in the name of Ceolfrith (died 716), abbot of Wearmouth-Jarrow. A reassessment of Charles Plummer's assertion of Bede's authorship, expounding Plummer's case at greater length and in more detail, shows that his arguments continue to convince. Bede's authorship provides the best key to the text; and, given the scale of the evidence in its favour, this conclusion should become the default scholarly view, statable without qualification. Accepting the arguments for Bede's authorship of the Letter also casts light on his role in the Wearmouth-Jarrow community early in his career and is evidence for his involvement in high-level diplomacy. Bede's role in the paschal negotiations can also potentially help to contextualise some of his other contemporary literary products, or work towards them – including the Historia ecclesiastica itself.

In a 1959 survey of 2,706 ministers of the Churches of Christ, an American denomination that grew out of the nineteenth-century reform movement of Alexander Campbell, the rhetorician James Swinney discovered 215 preachers who said that they had conducted public oral debates as a way of attracting converts and defending their tradition. During the previous half-century, they had held around 4,400 debates, each lasting from one to fourteen days, mainly in the rural areas and small towns of the South and lower Midwest. Another student of Campbell's movement has compiled a list of more than 9,000 such debates, around 500 in the nineteenth century and more than 8,500 in the twentieth. The forensic superstars included regional celebrities like J. D. Tant of Texas, who held more than 350 such contests between 1885 and 1941 and who argued that four people would attend a debate for every one who attended a worship service. His assertion calls for qualification, but it reminds us of a practice that once attracted widespread attention and that has continued to flourish in parts of American Protestantism.

This article indexes working conditions using data from the Fourth European Working Conditions Survey 2005 for three purposes. (1) Benchmarking countries and social groups. This reveals poor qualification and career opportunities, and modest incomes. Atypical workers have less advantageous working conditions than those in permanent full-time jobs. This shows that Europe is still far from creating ‘better jobs’ as advocated in the Lisbon agenda. (2) Analysing the flexicurity concept as proposed by the European Commission. Our study disproves the assertion that European workers are less interested in remaining with the same employer but need more flexibility combined with ‘upward mobility’ and lifelong learning. Moreover, Europe has a shortage of training possibilities and workers demonstrate latent resistance to learning. The basis for the Commission's promotion of flexicurity would thus seem questionable. (3) Proposal of a workplace tax for bad working conditions. As with ‘green taxes’, the workplace tax would encourage employers to improve working conditions. Indexing individual working conditions with reference to a checklist, as developed in the article, could be a prototype for measuring ‘social pollution’ to determine the amount of workplace tax.

The article discusses the performativity of shopping tourism on the Russian-Chinese border using the terminology of M. Callon’s and his co-authors’ economy of qualities. The 2014 crisis has changed the parity of the ruble and the yuan, and has also changed the vector of cross-border tourism in the opposite direction. The authors show how observation of the residents of Blagoveshchensk regarding the purchases of Chinese tourists performs the perception of their social time and sends them “into the past”. They compared their everyday “here and now” knowledge with the knowledge accumulated during the operation of the cross-border local market. The usage of the language of the economy of qualities allows for the expansion of the boundaries of this concept for another type of market, that of the buyer’s market. We also ask about the dynamics of power in the wake of the assertion about the nature of market dynamics. The article consists of three main sections. The first section is a theoretical overview of the use of the concept of performativity in tourism research and the choice of the descriptive language for this empirical case. In the second section, we describe the “Chinese market” and trade practices before the 2014 crisis. The third section contains a reflection on the post-crisis changes and the processes of (re)qualification of goods and themselves. Empirical materials were gathered by the authors in the course of long-term studies in the twin-cities of Blagoveshchensk and Heikhe located on two banks of the Amur River, mainly through observation and interviews.

Purpose In line with various scientific papers warning against an inconsistent use of this adjective for food qualification, the purpose of this paper is to point out the sweeping assertion that “local” equates to “ecological”. Design/methodology/approach Looking beyond the measurement of carbon emissions to assess impacts on the environment, this paper addresses ecological issues in terms of interactions with the environment. To this end, it enhances an under-the-skin approach that goes through “local” fruit and vegetables to look into seed management and plant breeding practices. Findings This method, tested with 2 vegetative species – apple and potato – on 12 case studies in Europe, allows to build a typology that discriminates between: producing food without reproducing plants, grafting trees and storing tubers for maintaining landraces, and sowing seeds to restart the breeding process from the early beginning, trying in this way to enhance the capacity of plants to better fit with their environment. The typology matches a gradient that describes various degrees of intensity of environment–society relationships, from disconnection to adaptation – conceived on the one hand as already stabilized and on the other hand as still evolving. Research limitations/implications This analytical framework sheds light on contradictions that many local food networks have to face while yearning for a recognition by a geographical indication. Originality/value The paper argues that vegetal material might be a fruitful research object for tracking the controversies that unfold along the construction of local food products. It discusses social constructivist approaches of terroir while advocating for a materialist approach.

Mikhail Lifshits and György Lukács are known as authors of an absolutely original concept of the cognitive force power of art. The theory of reflection which had a reputation of as one of the most inert rigid and dogmatic aspects of the philosophy of Marxism in general was the cornerstone of this concept. Quite often such a negative reputation of the theory of reflection affects also the general negative relation to an attitude towards the aesthetics of Lifshits and Lukács. However, actually this theory was uniquely interpreted by received from Lifshits and Lukács very original interpretation. First, they always emphasized the fact that the theory of reflection is not a Marxist invention, and thatbut is the it represents a result of a long development of the classical tradition of philosophical and aesthetic thinking. Secondly, reflection itself cannot be understood as a photographic copying of reality at all. Of great importance is the Very important is the circumstance that the theory of aesthetic reflection is justification of the objective nature of art, justification of realism as the highest artistic method of for the knowledge of reality. At the same time, the theory of reflection acts as the methodological tool of for criticism of modernism in art. Attentive Carefully studying of the theory of aesthetic reflection by of Lifshits and Lukács allows makes it possible to reveal identify certain investigations consequences, which owing for to various reasons remained only implied in their texts. FSo, for example, the statement assertion that the realism is the highest method of art istic cognitionknowledge, allows to us to understand the negative relation attitude of Lifshits and Lukács to the art of socialist realism. The Historical and aesthetic reconstruction of the qualification of such a phenomenon of art of the 20 th century art as magical realism, and its dispositions in the opposition of realism and modernism which is key essential for an the aesthetics of Mikh Lifshits and G. Lukács, opposition of realism and modernism can appearmay turn out to be very interesting.

The article substantiates a comprehensive study of theoretical and practical problems of ensuring the national interests and territorial integrity of Ukraine in the context of crisis management, modern transformational changes in the field of public administration. The theoretical and methodological foundations of the study of the complex of national interests are analyzed, the concept and essence of public government activities in the field of national interests and the preservation of territorial integrity are determined. The concept, essence and elements of ensuring national interests in public administration are defined.Based on the analysis of studies of domestic and foreign scientists, it is proposed that research approaches to the formation of a complex of national interests be divided into the following areas: the first direction involves a combination of international and national parts of the qualification of problems in the field of national interests, based on regulation by international legal acts, which are set forth in the form decisions and resolutions of international organizations, and on this basis a generalization of the concept of "national interests sys ”, based on constitutional norms, regulations on the functioning of managerial structures, provisions of relevant legislative acts, specifics of geopolitical status, membership in international and intergovernmental organizations. The second direction is based on establishing the institutional characteristics of formalizing national interests and provides for a combination of political, socio-economic and security components, and is now complemented by factors of military-political and military-economic cooperation. The third area is based on a modern understanding of the concept of "security and territorial integrity of the state." In the framework of this direction, the mutual influence of national security factors, the identification of threats to state sovereignty and territorial integrity are investigated, and the country's geopolitical status is determined. The fourth direction is based on a comprehensive study of the features of ensuring national interests in open or latent armed conflicts.The content of legal norms as an element of the mechanism for ensuring national interests and territorial integrity in the field of public administration is analyzed. The features of the functional components of ensuring national interests in the context of transformational changes in public administration are considered. The methodological foundations of the assertion of territorial integrity as a component of national interests are investigated. The essence of the normative legal certainty of the concept of territorial integrity is determined, as well as the institutional features of ensuring territorial integrity. The process of establishing a national security system and ensuring the territorial integrity of Ukraine as a component of the formation of a modern state in the format of crisis management is analyzed. The importance of the constitutional definition of the geopolitical course from the standpoint of ensuring national interests is proved. Particular attention is paid to the study of the legal formalization of an object, subject, their functions in the mechanism of organizational and legal regulation of the state from the standpoint of ensuring territorial integrity and national interests.

In south India's rapidly expanding information technology (IT) industry, the small, traditional elite of Tamil Brahmans is disproportionately well represented. Actually, no figures to confirm this assertion exist, but all the circumstantial evidence suggests that it is true, especially among the IT professionals and software engineers employed by the leading software and services companies in Chennai (Madras).1Since the nineteenth century, Tamil Brahmans have successfully entered several new fields of modern professional employment, particularly administration, law, and teaching, but also engineering, banking, and accountancy. Hence the movement into IT, despite some novel features, has clear precedents. All these professional fields require academic qualifications, mostly at a higher level, and the Brahmans' success is seemingly explained by their standards of modern education, which reflect their caste traditions of learning.2

This article aims to evaluate the financial impact of teacher’s academic degree for Higher Education Institutions’ (HEI) management and answers the following research problem: what is the financial impact in HEI’s management in the incentive to teachers’ professional qualification and academic degree? Methodologically is about a case study inside the universe of private HEI which sample was chosen randomly. It was used descriptive statistics. For that it was shown data in four tables followed by their descriptions with previous discussion of results presented that reveals a big financial impact to HEI, which makes necessary the assertive decision making by the management.

AbstractThe authors contrast two political inquiries in light of Luhmann’s system theory of procedure. The article asks whether and to what extent these inquiries can be considered as procedural systems, meaning as distinct frames of action that generate specific meanings and relevancies. Starting from the micro-sociological analysis of interactions in the British “Hutton Inquiry” and the European Union’s “CIA Inquiry” the authors reconstruct the specific functionalities of each with regard to their different ways of engaging and enabling self-referential processes of communication, knowledge production, and decision-making. As a system, each merges these three processes into a consistent, relatively strong or weak procedure, but they do so to different degrees. Overall, the article encourages a sociological understanding of the procedural mechanism as well as an empirical qualification and variation of system-theoretical assertions.

Nous voudrions examiner, dans son ensemble, le processus de grammémisation (Pottier 1974:68) ou passage du lexème au morphème grammatical en québécois. Il y a là un vide à combler, car le sujet n’a guère fait l’objet d’une étude large. Il convient cependant de signaler que, dans un champ lexical particulier, Thibault et Vincent (1981) ont déjà constaté le passage des lexèmes ayant un dénoté de caractère religieux et sacré au statut de sacres (jurons) puis de quantificateurs ou de modalisateurs (modalisateurs assertifs ou qualificatifs).

This article pursues the reiteration of reading as a practice that circumscribes the work of the literary text. In doing so, it responds to particular assertions made in Kate Highman’s “Close(d) Reading and the ‘Potential Space’ of the Literature Classroom.” More pertinently, though, it seeks to reposition the value of reading as a vital attribute in engaging with the humanities and emphasizes that analyzing and the interpreting of the text is the practice indisputably central to the humanistic endeavor. The discussion reiterates that any ways in and through the text are available only by reading, making it necessary to encourage and inculcate it as a central objective so that the work of the text, in accordance with Attridge’s qualification of it, remains productive. Finally, it argues that situating this critical practice as a deliberate objective within the teaching of literature must be reprioritized as a matter of urgency.

The development of systematic mathematics requires writing, and hence a non-literate culture cannot be expected to advance mathematics beyond the stage of numeral words and counting. The hundreds of languages of the Australian aborigines do not seem to have included any extensive numeral systems. However, the common assertions to the effect that ‘Aborigines have only one, two, many’ derive mostly from reports by nineteenth century Christian missionaries, who commonly understood less mathematics than did the people on whom they were reporting. Of course, in recent decades almost all Aborigines have been involved with the dominant European-style culture of Australia, and even those who are not literate have mostly learned to use English-style numerals and to handle money. Similar qualifications should be understood when speaking of any recent primitive culture.

Background/Context In recent decades, professional historians have made considerable efforts to reestablish influence over the teaching of history in American schools. This movement has rested upon a generally accepted historical narrative based on four assertions; first, that during the 1900s and 1910s, professional historians dominated the curriculum of most public schools; second, that this control was usurped by the “educationist” authors of the 1916 Committee on the Social Studies; third, that this report recommended social studies courses that amalgamated history and the social sciences to address current events and problems; and fourth, that over the course of the 1920s and 1930s, these amalgamated social studies courses replaced “straight” history in most American schools. Purpose The author challenges each of these assertions directly to present a more nuanced, accurate view of these years. Research Design Previous studies of this topic have tended to focus on the correspondence among professional leaders and/or the ideologies of the compilers of the Committee of Ten, Committee of Seven, and the Committee on the Social Studies (CSS) reports. While the author touches on these topics briefly as they relate to the four assertions above, the focus of this article is on some internal and external factors that have been overlooked, such as teacher qualifications, the content of textbooks, changing course enrollments, and the effects of the First World War. Findings/Conclusions The author argues that the transition from history to the social studies at the secondary level was not abrupt and that the social studies reform movement did not directly target discipline-based history. More important, he demonstrates that, at least through the 1930s, history courses were never fully displaced by amalgamated social studies classes. Therefore, the degree to which history and historians were “replaced” by the social studies and its advocates have been exaggerated in the present literature, and the use of words like, “abrupt,” “disappearance,” and “educationists,” have been misleading.

Demographic data on public employees address two prominent public administration issues: the representativeness of bureaucracy and the qualifications of its personnel. A “representative bureaucracy” reflects the social characteristics of the population and is measured by the access of social groups to government jobs. The relationship between representative bureaucracy and democracy is well established in the public administration literature. A common assertion is that representative bureaucracy reflects attitudes, values, and policy preferences of society, thereby promoting administrative responsiveness to public needs (Meier 1987, 180). Others argue that public confidence increases in political institutions as they become more representative of the population they serve, and the perception of bureaucracy as open to major social groups, particularly women and ethnic minorities, has a necessary symbolic, legitimizing, and stabilizing effect on political systems (Krislov 1974, 64; Krislov and Rosenbloom 1981, 71). A highly qualified, competent, and professional workforce is an equally laudable societal value. It is gauged by the educational attainments and relevant experience of public servants. This study, reporting the demographic composition of the executive service in selected states, has implications for both of these salient concerns.

This paper offers a short story of Crown sovereignty at the Supreme Court Canada in order to shed light on questions the Court has raised about the legitimacy of Crown sovereignty over territory claimed by First Nations. In skeletal form, the story is simple. The Crown — first Imperial British and later Canadian federal and provincial — asserted sovereignty over what is now Canadian territory, and Canadian courts (and the Judicial Committee of the Privy Council) accepted those assertions without question. Yet the Supreme Court of Canada has lately qualified Crown sovereignty in striking ways, perhaps most notably in speaking of “de facto Crown sovereignty” in reasons released in 2004.The purpose behind this qualification, in line with the Court’s Aboriginal rights and title cases since Calder v British Columbia (Attorney General), seems to be to encourage the Crown to negotiate modern treaties and settle outstandingAboriginal rights and title claims in order to perfect or legitimate Crown sovereignty. As Crown negotiations with First Nations stalled, however, the Court proceeded to develop its own framework for the procedural legitimation of Crown sovereignty, i.e. a framework of procedural safeguards designed to weed out “bad” exercises of Crown sovereignty from legitimate ones.

Research which is led by mentally diverse persons offers a variety of benefits. Crucially, this research holds potential to target wide-ranging social inclusion issues. Recognizing that these studies cannot lay claim to be commonplace, the aim of this investigation is to inform and improve policy supportive of lived experience-led studies by critically investigating evidence-based factors influencing a greater presence of this genuinely inclusive style of research. Following purposive sampling, thematic analysis was applied to twelve articles meeting with inclusion criteria and retrieved from Scopus, Medline, PsycINFO and ProQuest databases. This investigation reveals three key findings. First, this exploratory study identifies factors supporting and resisting lived experience-led research across micro, meso and macro levels. Second, investment in future research is needed to identify evidence-based measures with capacity to redress factors constraining opportunities for mentally diverse persons to develop research careers and to potentially lead the way in reforming mental health and other services. Finally, any assertions of neurodiverse researchers as necessarily being lacking in professional qualifications or reliant upon the assistance of neurotypical colleagues should be critically questioned.

Abstract This article uses the case of hazanim, nonordained Jewish religious functionaries, to explore how religious work operated as a market activity in the nineteenth century. Building on recent work at the intersection of religion, class, and capitalism, it recasts ministers, rabbis, and other religious leaders as contracted workers who sought ways to acquire wages through the specific marketing of ritual authority. Scholars have described the history of the American ministry as a path toward professionalization, seen as the outcome of clerical self-assertion in the aftermath of disestablishment. These accounts, however, ignore the everyday social and economic factors shaping the development of American religious institutions, which were particularly challenging for Jews, who had specific needs for religious labor, no existential distinction between ministers and congregants, and no institutional infrastructure to oversee qualifications and placement. As Jews founded congregations in the United States, they required particular human resources, which were acquired through unregulated contracts and unreliable credentials. These complex conditions contributed to the possibility of religious exploitation, personal fraud, communal instability, interpersonal distrust, and social conflict, which shifted in meaning and intersected with notions of religious authenticity. In this context, Jews increasingly prioritized preaching and teaching and founded national institutions, which together would make religious work more specialized, labor markets more efficient, and the resultant professionals more reliable in their work. Understanding religious workers in this way encourages us to see how religion was, and is, labor.

Increased life expectancy and low mortality rates are the major reason for the increasing number of the older population. Developed countries are not only facing this problem, but the number of developing countries are also increasing. Pakistan is also among those countries having a greater portion of the older population. Objective: The present study was focused on exploring the relationship between the educational achievement of older persons and their disease profile. Methods: A structured tool was developed to interview 384 older persons. Data were coded and analyzed in SPSS. Male and female participation was with ratio 70:30 while 53.9% sample was age 60-65 years. Results: Most of the respondents were illiterate, followed by primary, secondary, and matriculation degree holder elders. Hypertension, Heart problem, Diabetes, Arthritis, and Asthma issue are observed among older persons. Diabetes is the only disease reported by OPs with a qualification from illiterate to a Master degree with varied percentiles. Regression model [ y=5.0749+.0646x] with R Square = .0013. Conclusion: We conclude that a relationship exists among study variables but non-significantly while the value of R^2tells us how assertive you can be that each distinct variable has some correlation with the dependent variable, which is the important indicator.

Christine Angot claims the right to feed her novelistic universe mainly with facts from her real life. This radicalism earned her a conviction in court, on May 27, 2013, for violation of private life in the novel Les petits. She was convicted for turning a real recognizable person of her entourage, into an unflattering novel character. The Parisian Court found that Les petits, could not be described as a "novel", despite the assertions of the author and her publisher, and despite the fact that it is presented to the public with the qualification “novel” in the paratext. This position seems extreme in so far as the magistrates choose to ignore the notion of genre, a notion still fundamental today. One can, as a matter of fact, argue that the genre should be considered constitutive of the meaning, and accept that the interpretation depends on the genre, that it is genre-bound. To that extent, to simply discard the notion of genre seems unacceptable. To counter the reasoning of the Court, Angot develops a certain number of arguments that will be addressed using the theories of Genette, Searle and Cohn. We will come to the conclusion that by taking into account literary and linguistic theories, and therefore the manner in which an eventual breach in privacy occurred, the Court could have made a fairer and more readily accepted decision, or at least one more in accordance with the rule of proportionality expected in every democracy.

Robert Adams, in Finite and Infinite Goods: A Framework for Ethics, suggests a moral constraint on our obedience to God's commands: if a purportedly divine command seems abhorrently evil, then we should infer that it is not really God so commanding. I suggest that in light of his commitments to God as the standard of goodness, to the transcendence of God, and to a critical stance towards ethics, Adams should be willing to consider the possibility of a good God commanding us to do something that seems abhorrently evil to us, but really is good according to His transcendent goodness. I suggest that the ought-to-is moral constraint that Adams advocates is only appropriate when we are not certain that it is God giving the command, and that an is-to-ought constraint based on psychological certainty should be the ultimate constraint on our obedience to purportedly divine commands. This constraint advocates that if one is certain upon reflection that a command is from God, then one should obey that command, regardless of how evil it seems. After responding to several objections to this psychological constraint, I offer my own qualification, according to which it is appropriate to disobey a command that one is certain is from God if one cannot conceive that the command is good. Finally, I offer some reason to think that, contrary to Adams's assertions, the project of considering how to react to a purportedly divine command that also seems abhorrently evil is worth both philosophic and spiritual energy.

An unspoken issue of increasing priority in architectural education is the under developed differentiation between architecture and technology. Almost all of the qualifications whereby an architect is prepared for and is permitted to practice professionally are technological parameters. But architecture is not technology. Architecture is, however, both protected by and obscured thru technology being in the forefront that means it is both of benefit and a hindrance. Architecture being undifferentiated from technology and named in terms of technology thus allows the issue to stay safely within the pragmatic assertion of professionalism that is set up during an education mainly controlled by the profession. Within that is a nascent architectural impulse that resides largely unspoken but which is nonetheless evolved and evolving and shared. The unrevealed architecture generates an aura of the mysterious and the radical which that contributes a greatly to the intensity of mundane and well known work. This paper examines how architectural technology obviates a space of differentiation within architecture, which may be examined phenomenologically in terms of the essence of humanity, whereby architecture has an original ontological correlation with human aspiration. This will be supported with the well known — for brevity — theoretical and practical examples around the work of Heidegger, Louis I. Kahn. Along with phenomenology, we will introduce philosophies of spiritual practice collectively called rajayoga. The latter is a millennia long experiment with well documented research into human aspiration. The paper concludes with examples of architecture presencing this space of differentiation and suggests the implications on the profession of an education that scan develop the super-ordinate program that is architectural practice.

Considering the skills shortages in the South African health sector, this study explores the possibility of integrating foreign medical doctors into the under-staffed South African health sector. In achieving this aim, semi-structured interviews were conducted amongst 37 medical doctors, alongside three business entities who recruit skilled migrants. More so, textual analysis and review of audited documents in alignment with this papers theme are reviewed. The study emphasises that no assertive policies or stratagem have been enacted or devised by the South African government or non-governmental entities in integrating such foreign doctors. In furtherance to this, no comprehensive documentation of migrants’ competence has been considered at the port of entry by the Department of Home Affairs which, on its own, represents a missed opportunity. As an agendum to integrating foreign medical doctors regionally, nationally, or locally, the study advocates a comprehensive compilation of migrants’ skills, competence, and qualifications at the port of entries. Such useful data will not only be used for decisive policies but could also be used to integrate, relocate, or mix-match skilled migrants into the under-staffed South African health sector, or integrate them into regions across the globe where their services are needed.

Considering the skills shortages in the South African health sector, this study explores the possibility of integrating foreign medical doctors into the under-staffed South African health sector. In achieving this aim, semi-structured interviews were conducted amongst 37 medical doctors, alongside three business entities who recruit skilled migrants. More so, textual analysis and review of audited documents in alignment with this papers theme are reviewed. The study emphasises that no assertive policies or stratagem have been enacted or devised by the South African government or non-governmental entities in integrating such foreign doctors. In furtherance to this, no comprehensive documentation of migrants’ competence has been considered at the port of entry by the Department of Home Affairs which, on its own, represents a missed opportunity. As an agendum to integrating foreign medical doctors regionally, nationally, or locally, the study advocates a comprehensive compilation of migrants’ skills, competence, and qualifications at the port of entries. Such useful data will not only be used for decisive policies but could also be used to integrate, relocate, or mix-match skilled migrants into the under-staffed South African health sector, or integrate them into regions across the globe where their services are needed.

Purpose The purpose of this paper is to analyze within the knowledge management (KM) stream the relationship between KM and intellectual capital (IC) and entrepreneurship (E). IC is a pivotal intangible resource to firms to generate knowledge. Knowledge and information are strategic for today’s company life. IC is generated and dynamically recombined by knowledge, produces knowledge and is feed by knowledge itself, both codified and tacit. For those reasons, the paper is motivated to understand how IC can represent valuable knowledge and how it can turn into innovation, through KM and practices. It is also voted to stimulate literature on understanding how innovation can serve E capabilities for firms’ business models, as innovation is not necessarily linked to a technological breakthrough. IC is functional to KM practices, as entrepreneurs can use IC and knowledge as a strategic management toolbox to innovate. Design/methodology/approach The main aim of the paper is to understand the state of the art on these central issues in KM literature. The paper uses a structure literature review (SLR) methodology, gathering papers by Scopus database for the period 2000–2019, on the relationship between KM and IC and E. The second aim is to understand for future research how do managers use IC as an opportunity to innovate and as a vehicle to transfer knowledge. The authors wondered about the qualification/quantification of “knowledge” as a crucial component of IC, which is in turn the riskier, but the more representative, a component of intangibles assets in the era of knowledge. Findings As for the first research question, the findings show that, actually, as the research has been started, IC, KM and E are still engaged separately by scholars, even if few efforts to match them together have been performed. The results depict a general fragmented and unsystematic vision of the relationship between the three topics. As for the future of the research about these topics, the authors found that scholars should catch the opportunity to go beyond the traditional theoretical mainstream on these issues. There is an urge to move the focus of KM and IC research toward new models of their interconnection, by including the social capital, namely, knowledge capabilities (explicit or not), etc., which are able to turn knowledge in innovation and competitive advantage, from an accounting perspective (recognizing IC’s components affecting the performance of firms, among which knowledge is the most important) and from a theoretical point of view (reducing the misalignment between the epistemological concept of KM requirements and the effective perception of organizational KM activities to extract value from KM initiatives). Research limitations/implications The results, even if suffering from some limitations due to the performing of the methodology, offers several implications for academic research. The future of KM of the IC resources is clearly likely to lie on the recognition of the component of knowledge, as well as on the recognizing of new forms of social capital such as entrepreneurial capital, which is connected to innovation and creativity and firm value. An integrative framework of IC measurement should be built to link IC with KM and E. This is to guarantee that the measurement of IC does contribute to the efficiency and effectiveness of KM. Practical implications Practical contribution to accounting perspective. In fact, the relations between these three topics could be highly beneficial to validate, in the dynamic societies and organizations, how it is important the entrepreneur’s learning process and its content is fundamental in the quest for new business opportunities/innovations, stated that learning is a crucial factor for entrepreneurial activity and has a structural impact on business models of industrial organizations. The difficulty to recognize in the balance sheet human capital relation could be limited by the introduction of the component of KM practices codification and E attitude and influence to operate this transformation of human capital in organized structural capital. The authors would not give the solution to that problem. The authors just want to address the discussion. Social implications The inspiring conclusion from previous studies is to think in a new way at the role of knowledge-based IC in organizational E. Starting from the assertion that knowledge-based process of innovation and E are linked, it can be tested, also from case studies help or empirical application that organizations with a pleasant level of IC are more likely to be more innovative and in conclusion, have a higher market value. Originality/value The main contribution of this paper is to afford for the first time, to the best knowledge, an SLR on the interaction in literature among KM, IC and E, simultaneously, to understand where literature research actually is focusing and to lead future thoughts, at a managerial level, toward the interacting implications of KM and IC on value creation by innovation, which is one stream E literature. Although recently scholars have been concerning more empirically about the relationship between KM, IC and E, they are more focused on theoretical aspects than about new ways to look at IC. The future of KM and IC research is clearly likely to lie on the recognition of the component of knowledge, as well as recognizing new forms of social capital such as entrepreneurial capital, which is connected to innovation and creativity. An integrative framework of IC measurement through KM should be built to link IC measurement with KM. This is to guarantee that measurement of IC does contribute to the efficiency and effectiveness of KM practices.

Avaliar a utilização das competências descritas nas Diretrizes Curriculares Nacionais, para o desenvolvimento da prática dos enfermeiros. Pesquisa de caráter quantitativo, transversal e analítico. A amostra foi composta por 40 enfermeiros. Para a coleta de dados utilizamos um questionário que contém uma escala de Likert, onde empregamos a análise da frequência de utilização das competências e as assertivas quanto as mesmas serem classificadas em gerais ou específicas. A análise estatística foi realizada por meio do programa (Epi Info versão 3.5.2). Obtivemos a média de utilização das competências gerais conforme a escala de Likert, como se segue: mais ou menos, 10,19 pessoas (25,41%) e bastante, 18,5 (46,25%), para as competências específicas as médias de frequências mais relevantes foram: mais ou menos 10,61 pessoas (26,80%) e bastante 20,87 (50,41%). Em relação as competências serem classificadas em gerais ou específicas, a média de assertivas foi de respectivamente, 19,66 pessoas (49,16%) e 22,12 (54,19%). Podemos verificar que ainda há necessidade dos enfermeiros compreenderem melhor o significado de competência, bem como sua utilização para uma qualificação do atendimento e desenvolvimento profissional.Descritores: Enfermagem, Educação Baseada em Competências, Educação em Saúde. AbstractPerception of nurses regarding the use of the national curriculum guidelinesTo evaluate the use of the skills described in the National Curriculum Guidelines for the development of the practice for nurses. This is a study where the quantitative research, transversal and analytical approaches were used. The sample consisted of 40 nurses. For data collection we used a questionnaire that contains the Likert scale. The Likert scale was used to analyze the use frequency of the competences by the nurses, described in the DCN, and got the number of the participants' assertions regarding the classification of general and specific competences. Statistical analysis was performed using Epi Info version 3.5.2 program. Through our research we obtained the average use of the general competences described in the DCNs, according to the Likert scale, a it follows: sometimes, 10.19 people (25.41%) and quiet a lot, 18.5 (46.25%) for the specific competences, the average of the most relevant frequencies was: sometimes 10.61 people (26.80%) and quite a lot 20.87 (50.41%). Regarding the competencesbeing classified in general or specific, the average of assertive was respectively 19.66 people (49.16%) and 22.12 (54.19%). As we conclude our study we can see that there is still need for nurses to better understand the meaning of competence as well as its use for the qualification of service and professional development.Descriptors: Nursing, Competency-based Education, Health Education. ResumenPercepción de enfermeros referente ala utilización de las directrices curriculares nacionalesEvaluar la utilización de las competencias descritas en las Directrices Curriculares Nacionales, para el desarrollo de la práctica de enfermeros. Investigación de carácter cuantitativo, transversal y analítico. Lamuestra fue compuesta por 40 enfermeros. Para la colecta de datos utilizamos uncuestionario que contiene una escala de Likert, donde empleamos el análisis de la frecuencia de utilización de las competencias ylas asertivas cuanto a las mismas ser clasificadas en generales as especificas. El análisis estadístico fue realizado por medio del programa (Epi Info versión 3.5.2). Obtuvimos el promedio de utilización de las competencias generales conforme la escala de Likert, como se sigue: más o menos, 10,19 personas (25,41%) y bastante, 18,5 (46,25%), para las competencias específicas los promedios de frecuencias más relevantes fueron: más o menos 10,61 personas (26,80%) y bastante 20,87 (50,41%). Con relacióna las competencias ser clasificadas en generales as especificas, elpromedio de asertivas fue de respectivamente, 19,66 personas (49,16%) y 22,12 (54,19%). Podemos verificar que aún hay necesidad de los enfermeros comprender mejor el significado de competencia, así como su utilización para una cualificación de la atencióny desarrollo profesional.Descriptores: Enfermería, Educación Basada en Competencias, Educación en Salud.

Le 13 octobre 2021, Michel-Yves Bolloré et Olivier Bonnassies publiaient leur livre Dieu, la science, les preuves : l’aube d’une révolution en vue d’apporter de nouvelles preuves de l’existence de Dieu fondées sur les récentes découvertes scientifiques. Selon les auteurs, la science a, les quatre derniers siècles, prétendu expliquer le monde sans avoir besoin d’un Dieu créateur. Aujourd’hui, elle leur semble plutôt une alliée de Dieu. Pour cela, ils s’appuient sur les cinq découvertes scientifiques révolutionnaires modernes dont quatre en physique et en cosmologie — la mort thermique de l’Univers, la théorie de la relativité, le Big Bang, le réglage fin de l’Univers, la biologie (Bolloré & Bonnassies, 2021, pp. 19-20) — pour prouver l’existence de Dieu. Dans cet article, nous discutons, à la lumière de la science actuelle, les affirmations et les présupposés utilisés dans le cadre de l’argumentation développée par ces auteurs. Nous portons notre attention spécifique sur les trois concepts physiques et cosmologiques utilisés : la mort thermique de l’Univers, le Big Bang et le Principe anthropique. Il en ressort que leurs propos sont à nuancer. * * * On 13 October 2021, Michel-Yves Bolloré and Olivier Bonnassies published their book entitled Dieu, la science, les preuves : l’aube d’une révolution [God, Science, Evidence : the dawn of a revolution] with a view to providing fresh evidence for the existence of God based on recent scientific discoveries. The authors maintain that scientists have been claiming to explain the world for the last four centuries without feeling the need to turn to God the Creator. Nowadays, however, they consider our world to exist in alliance with God. This line of thought relies on five modern revolutionary scientific discoveries, four of which are in the fields of physics and cosmology — the heat death of the Universe, the theory of relativity, the Big Bang, the fine-tuned universe and biology (Bolloré & Bonnassies, 2021, pp. 19-20) — in order to prove the existence of God. In this article, we discuss, in the light of contemporary science, the assertions and assumptions employed by these authors in order to develop their line of reasoning. We specifically focus on three of the physical and cosmological concepts that they applied : the heat death of the Universe, the Big Bang and the Anthropic Principle. Our discussion brings to light the fact that their statements require further qualification.

Abstract Introduction Because of the rigorous mental and physical health requirements for Naval Aviation, all applicants and designated personnel must meet physical standards, including initial and periodic screening for anemia. Most standards, including for accession to the U.S. Navy, use hemoglobin as the standard marker to screen for anemia. Moreover, previous literature generally supports the assertion that hemoglobin is more reliable and accurate than hematocrit. However, the U.S. Navy Aeromedical Reference and Waiver Guide uses a hematocrit standard for anemia screening. The purpose of this study was to determine whether hemoglobin or hematocrit correlates better with clinical anemia and evaluate which index is a more accurate indicator for anemia screening in Naval Aviation personnel. Materials and Methods This is a retrospective cross-sectional study of Naval Aviation applicants (N = 95) who were evaluated by the Human Performance and Aeromedical Qualifications department at Naval Aerospace Medical Institute Clinic in Pensacola, Florida, from January 1, 2015 to September 30, 2018. Data were collected from electronic medical records in a de-identified manner that included demographics, class designations, labs results, diagnoses, and final disposition. Logistic regression was used to analyze whether hemoglobin (using the U.S. Navy standard of 13.5 g/dL for men and 12.0 g/dL for women) or hematocrit (using the Naval Aviation standard of 40% for men and 37% for women) predicted the diagnosis of anemia for subjects having at least one lab sample (1-sample) and for those having three samples (3-samples). Sensitivity and specificity values were calculated for hemoglobin and hematocrit as tools to predict a diagnosis of anemia using the same standards in the 1-sample and 3-sample groups. Results Data were collected for 95 subjects, 53 of whom had three sets of paired hemoglobin/hematocrit values. Using logistic regression, hemoglobin was found to be a statistically significant predictor of anemia for both the 1-sample group (odds ratio 3.4, confidence interval [1.130–10.196], P < 0.05) and the 3-sample group (odds ratio 10.5, confidence interval [1.776–62.580], P < 0.01). Hematocrit was not a significant predictor in either group. Hemoglobin was 80% sensitive and 52.3% specific for a diagnosis of anemia in the 1-sample group and 91.3% sensitive and 50.0% specific in the 3-samples group. Hematocrit was 86.7% sensitive and 35.4% specific for a diagnosis of anemia in the 1-sample group and 91.3% sensitive and 23.3% specific in the 3-samples group. Conclusions This study found that hemoglobin correlates better with the diagnosis of anemia than hematocrit. When three samples are analyzed, hemoglobin is equally sensitive and more specific than hematocrit. Based on these results and the U.S. Navy accession standards using hemoglobin as the standard index for anemia, the U.S. Navy Aeromedical Reference and Waiver Guide should consider using hemoglobin instead of hematocrit to screen for anemia. Future research should focus on prospective research to determine whether hemoglobin or hematocrit is a better indicator of anemia in screening military personnel.

In the presented publication, an attempt to substantiate the peculiarities of the professional training of a modern engineer-pedagogue in the field of food technologies when using pedagogical design in professional activities was made. The purpose of the article is to substantiate the basic principles of training future engineers-pedagogues in the field of food technologies for the use of pedagogical design in professional activities. Methods. The main methods as research and experimental work using elements of the modeling method, mathematical statistics; conversations and observations; survey; assessment and self-assessment methods; private methods of determining indicators of preparation for the use of pedagogical design; pedagogical testing, etc. are used. The results. In order to identify the initial levels of preparedness for the use of pedagogical design, to specify the goals of the study, the diagnostic procedures were conducted among full-time and part-time students; the effective diagnostic methods were identified to determine the level of preparation of future engineers-pedagogues of food technology for the pedagogical design use. The author of the article shares the experience of the Kryvyi Rih State Pedagogical University, where the educational discipline program «Fundamentals of Pedagogical Design» was developed. The author emphasizes that modern educational institutions need trained specialists taking into account the requirements of pedagogical design, and the educational process itself, based on the use of information and communication technologies, cannot do without trained professionals who have a clear idea of ​​the theory and practice of creating educational new generation materials. Conclusions. It is noted that the future engineers-pedagogues of food technology in the conditions of educational process informatization should be ready to use and create digital educational resources based on information and communication technologies; the pedagogical design knowledge will be useful to practicing teachers, since more modern technical tools and technologies appear in their professional activities that will have a positive impact on the quality of education as a whole. The author states that knowledge of the basics of pedagogical design allows to create electronic educational materials to achieve projected educational goals; and that there is an urgent need to train future engineers-pedagogues of food technology with the help of new technologies to create digital educational resources and use them effectively in the educational process. The results of the conducted research have been made public, which give grounds for asserting that there is an urgent need to develop a training program for future engineers-pedagogues of food technology for the use of pedagogical design in professional activities, and as a direct result of this should be the introduction of the educational discipline «Fundamentals of Pedagogical Design» for pedagogical specialties into the educational process, as well as in the system of improving the qualifications of employees in the education sector.

The article highlights the problem of the modal expression of dialogic speech in literary translation. The special characteristics of the dialogue are determined, one of which is modality as a functional-semantic category that expresses different types of the speaker’s attitude to what is being said. The category of modality provides dialogicity as a property of the text, emphasizing its communicative nature as one of the units of linguistic communication, the content of which is related to the attitude to valuable life things, thus requiring appropriate understanding and interpretation. Objective modality reflects the nature of the objective connections to which the cognitive act is directed, namely the connections that are possible, valid and necessary. Subjective modality is an assessment by a person that indicates the degree of credibility of the opinion that reflects the situation. The semantic basis of subjective modality is formed by the concept of evaluation, which includes not only the logical qualification of the message, but also different types of emotional attitudes. Subjective modality has language resources that tend to infinity. This essential feature can take the form of assertions, remarks, clarifications, assumptions, desires, etc. and be expressed by grammatical, lexical and prosodic means. However, the problem of modality of dialogic speech deserves more close attention, as there is a certain feature of expression of certain modal expressions in the studied functional type. One of the most important psychological features of dialogic speech lies in its situationality, which is manifested in the fact that its content can be understood only in the situation to which it refers, and therefore requires the translator to adequately interpret the situation. The study of the specifics of symmetrical or asymmetrical expression of modal meanings in original and translated works of art is the first task of the proposed investigation. The article highlights the thesis that in case of misinterpretation of the statement, namely the transmission of the wrong modality of the message, which was laid down by the author in the communicative act, information failures and therefore the asymmetry of perception of the message will occur.Key words: category of modality, dialogic speech, speech acts, communicative-pragmatic aspect, specifics of translation. У статті обґрунтовано питання співвіднесеності модального вираження діалогічного мовлення в художньому перекладі. Визначаються особливі характеристики діалогу, однією з яких постає модальність як функційно-семантична категорія, що виражає різні види ставлення мовця до висловлюваного. Категорія модальності забезпечує діалогічність як властивість тексту, підкреслюючи його комунікативну природу як однієї з одиниць мовного спілкування, зміст яких пов’язаний зі ставленням до цінності й вимагає відповідного розуміння та інтерпретації. Об’єктивна модальність відбиває характер об’єктивних зв’язків, на які спрямований пізнавальний акт, а саме зв’язки можливі, дійсні й необхідні. Суб’єктивна модальність – це оцінка з боку особи, яка вказує на ступінь правдивості думки, що відбиває ситуацію. Смислову основу суб’єктивної модальності утворює поняття оцінки, що містить не тільки логічну кваліфікацію повідомлення, але й різні види емоційного ставлення. Суб’єктивна модальність має мовні ресурси, які прагнуть до нескінченності. Ця істотна ознака може набувати вигляду твердження, зауваження, уточнення, припущення, бажання тощо й виражатися граматичними, лексичними й просодичними засобами. Однак проблема модальності діалогічного мовлення заслуговує пильнішої уваги, оскільки існує певна особливість вираження тих чи інших модальних висловлювань у досліджуваному функціо-нальному типі. Однією з найважливіших психологічних особливостей діалогічного мовлення є його ситуативність, яка проявляється в тому, що часто його зміст можна зрозуміти лише з урахуванням тієї ситуації, до якої він належить, а отже, вимагає від перекладача адекватної інтерпретації ситуації. Вивчення специфіки симетричного чи асиметричного вираження модальних значень в оригінальних і перекладних художніх творах і є першим завданням пропонованої розвідки. У статті особливого викладення набуває теза про те, що в разі неправильної інтерпретації висловлювання, а саме передавання не тієї модальності повідомлення, що була закладена автором у комунікативному акті, виникають інформаційні збої, а отже, асиметрія сприйняття пові-домлення постає в центрі уваги дослідження.Ключові слова: категорія модальності, діалогічне мовлення, мовленнєві акти, комунікативно-прагматичний аспект, специфіка перекладу.

In recent past, various Indian States have enacted legislations prescribing minimum educational qualification norms for contesting elections to Panchayati Raj Institutions (PRIs)—rural self-government bodies—claiming that this would enhance the effectiveness of these local elected officials. The current study is an attempt to investigate the conceptual basis for such an assertion through analysis of existing literature and practices. The study proposes that educational qualification has a significant direct impact on effectiveness of the elected PRI representatives. Furthermore, their educational qualification also determines the extent to which capacity-building training imparted to elected PRI representatives enhances their effectiveness as elected officials. Thus, educational qualification has been identified as both an independent/predictor variable as well as a Moderator.

Evidence suggests that possessing more qualifications than is necessary for a job (i.e., overqualification) negatively impacts job candidates’ outcomes. However, unfair discounting of women’s qualifications and negative assumptions about women’s career commitment imply that female candidates must be overqualified to achieve the same outcomes as male candidates. Across two studies, experimental and qualitative data provide converging evidence in support of this assertion, showing that gender differences in how overqualification impacts hiring outcomes are due to the type of commitment—firm or career—that is most salient during evaluations. Overqualified men are perceived to be less committed to the prospective firm, and less likely to be hired as a result, than sufficiently qualified men. But overqualified women are perceived to be more committed to their careers than qualified women because overqualification helps overcome negative assumptions that are made about women’s career commitment. Overqualification also does not decrease perceptions of women’s firm commitment like it does for men: supplemental qualitative and experimental evidence reveals that hiring managers rationalize women’s overqualification in a way they cannot for men by relying on gender stereotypes about communality and assumptions about candidates’ experiences with gender discrimination at prior firms. These findings suggest that female candidates must demonstrate their commitment along two dimensions (firm and career), but male candidates need only demonstrate their commitment along one dimension (firm). Taken together, differences in how overqualification impacts male versus female candidates’ outcomes are evidence of gender inequality in hiring processes, operating through gendered assumptions about commitment.

Mindful of the assertion that children with vision impairment (VI) are three times more likely than their peers to develop a mental health problem, this study aimed to identify practitioner-perceived priorities in supporting the emotional well-being of visually impaired children, via eliciting self-reported explorations of professional practice and experiences of Qualified Teacher of Children and Young People with Vision Impairment (QTVI). Using a focus group-based interviewing technique with QTVIs from a single peripatetic VI advisory service in England, the study found that despite evident good practice, the QTVIs could feel inhibited by a lack of confidence in their ability to deliver adequate and appropriate intervention. This stems from a perceived lack of knowledge of resources available, a feeling of ‘reinventing the wheel’ and ‘bolting on’ to existing generic materials to try to improve their relevance to VI, and also an uncertainty regarding ownership of delivery of such interventions. QTVIs demonstrated clear willingness to support the emotional well-being of pupils on their caseload, but expressed a desire for more professional training, a clearer understanding of the breadth of the QTVI role, and a centralisation of knowledge and resources pertaining to emotional well-being. Therefore, this article recommends the development of resources for sharing good practice, as well as encouraging the VI educational sector to provide additional continuing professional development opportunities, and also potentially a review of the course specification of the Mandatory Qualification for Vision Impairment Teaching in England.

It is widely acknowledged that subgroup bias can influence hiring evaluations. However, the notion that bias still threatens equitable hiring outcomes in modern employment contexts continues to be debated, even among organizational scholars. In this study, we sought to contextualize this debate by estimating the practical impact of bias on real-world hiring outcomes (a) across a wide range of hiring scenarios and (b) in the presence of diversity-oriented staffing practices. Toward this end, we conducted a targeted meta-analysis of recent hiring experiments that manipulated both candidate gender and qualifications to couch our investigation within ongoing debates surrounding the impact of small amounts of bias in otherwise meritocratic hiring contexts. Consistent with prior research, we found evidence of small gender bias effects ( d = −0.30) and large qualification effects ( d = 1.61) on hiring managers’ evaluations of candidate hireability. We then used these values to inform the starting parameters of a large-scale computer simulation designed to model conventional processes by which candidates are recruited, evaluated, and selected for open positions. Collectively, our simulation findings empirically substantiate assertions that even seemingly trivial amounts of subgroup bias can produce practically significant rates of hiring discrimination and productivity loss. Furthermore, we found contextual factors can alter but cannot obviate the consequences of biased evaluations, even within apparently optimal hiring scenarios (e.g., when extremely valid assessments are used). Finally, our results demonstrate residual amounts of subgroup bias can undermine the effectiveness of otherwise successful targeted recruitment efforts. Implications for future research and practice are discussed.

Mihai Iovănel’s History of Contemporary Romanian Literature: 1990-2020 is the first leftist major narrative of Romanian literature – and the shockwaves it generated were due even more to this firm ideological option (the first such one in the history of major Romanian literary histories) than to its literary content proper. The present article aims at asserting the main three accomplishments and shortcomings generated by this ideological option – namely that: i) it succeeds in coalescing the first coherent narrative of the last three decades of Romanian literature; ii) it sometimes turns from an ideological option into an ideological bias – and modifies the factuality of Romanian literature, eliminating important writers, exaggerating the qualities of some other ones, searching to distribute merits (to leftist writers) and punishments (to right-wing ones) according with their political option, and not with their literary qualifications; iii) it is an impressive stylistic achievement in itself, even though quite ironically its author disregards the virtues of aestheticism.

Cases of sexual violence are often difficult to prove. Modern litigation often involves experts. Qualifications of the expert is usually determined by the judge, not regulated by law, required knowledge, skill, experience, training, competence and authority is determined by the judge. Lawyers often require someone with technical expertise to explain the material or background of this case. However, the use of experts also raises a number of ethical issues, and interesting to note that the court did not consider the ethical rules of the expert witness. Qualifications and attitudes required an honesty, objective, thorough, scientific, impartial, neat, polite, prepared, assertive and confident expert, but there needs to be other considerations such as ethics and religion, especially in cases with weak/lack evidence. There are so many verses in the Al-Quran forbid us to do a deal in falsehood. "Help you one another in Al-Birr and AtTaqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment." (Al-Quran AlMa'idah [5]: 2). In the story of losing armor of Sayidina Ali in the Battle of Shiffin, which was taken by the Jews, where the incident occurred without witnesses made a judge decided to free the Jewish people, although Sayidina Ali filed expert witness of his own son who later denied this judge indicates that the perpetrator crime cannot be punished if without sufficient evidence and witnesses, consideration of some proposition in AlQuran and Al-hadith in Islamic perspective allows us to reject an expert witness in order not to give false facilities to the perpetrators of the post-decision later.

Purpose: Deputy President, Ms Phumzile Mlambo-Ngcuka, says a skills revolution is necessary for South Africa’s (SA) skills crisis. The SA skills revolution began with the skills legislation of 1998-9 when the Departments of Labour (DOL) and Education (DOE) intended a seamless, integrated approach to rapid skills development. The National Skills Development Strategy (NSDS), the Sector Education and Training Providers (SETAs), the South African Qualifications Authorities (SAQA) and the National Qualifications Framework (NQF) were established to drive the human resource and skills development revolutionary strategy. The purpose of this paper is to present the findings of the 2001-3 research investigating an internal management framework for training providers, employers and managers to accelerate workplace skills development. Design/Methodology/Approach: An integrated, multi-method research model was employed to gather empirical evidence on skills practices. A robust quantitative survey was conducted within 600 organisations. Simultaneously, rich, descriptive data was gathered from managers and employees using a structured qualitative interview strategy. The integrated data pool was factor analysed. The research findings, conclusion and recommended framework were reported in a PhD thesis. Findings: The research findings reveal major gaps in the effectiveness of SA training providers to radically accelerate and improve workplace skills development as per national skills legislation, implementation and management criteria. Implications: If the skills revolution in SA is to succeed, training providers especially, must become less complacent, more assertive and fully equipped when participating in the skills development arena. Originality/Value: Via this research, training providers will gain critical, reflective insight into their management framework for meeting skills legislative criteria and for managing training interventions and skills projects.

Background: The article underscores the process of knowledge retention for academics in select academic departments in the College of Human Sciences (CHS) at the University of South Africa (UNISA). The knowledge economy is ubiquitous and necessitates that organisations foster innovation and improve efficiency, effectiveness, competitiveness and productivity through knowledge retention. In an academic setting, which is the focus of this article, the situation is no different because there seems to be an accord worldwide that the quality of higher education largely depends on the qualifications of staff and professorial capability in quality research, instruction and doctoral level certification. By implication, it is critical that the retention of knowledge should be prioritised to ensure the curtailment of the impact of knowledge attrition.Objective: The study intends to profile knowledge assets in CHS, determine retention strategies and offer suggestions about regenerating knowledge retention initiatives.Research methodology: A quantitative approach, more specifically the informetrics technique of data mining, was adopted to profile academics in CHS at UNISA.Results: The results confirm the assertion that there is a discrepancy between senior academics who are probably due to leave the university in the next few years, and entrants who will replace them. The issue is worsened by the lack of an institutional framework to guide, standardise, strengthen or prioritise the process of knowledge retention.Conclusion: The study recommends the prioritisation, formalisation and institutionalisation of knowledge retention through the implementation of a broad range of knowledge retention strategies.

Abstract Background For over 30 years, syringe services programs (SSPs) have served as an efficacious intervention for the prevention of HIV and Hepatitis C transmission among persons who use drugs. Despite a strong body of evidence for the effectiveness of SSPs as a preventative public health measure, numerous local and state governments in the United States continue to resist the establishment of new SSPs and aggressively pursue the closure of those already in operation. Commentary In Orange County, California, local officials have repeatedly mobilized in opposition of the establishment of syringe access – thereby hindering access to healthcare for thousands of predominantly unhoused individuals. The county was previously served by the Orange County Needle Exchange Program from 2016 until 2018 when a civil suit brought by the Orange County Board of Supervisors resulted in the closure of the program. For more than 2 years, persons who inject drugs in Orange County lacked reliable access to clean syringes, placing them at increased risk for contracting HIV and Hepatitis C. Here, we comment on the ongoing effort to restore syringe access in Orange County. This collaborative physician-directed endeavor has brought together students and community volunteers to provide vital harm reduction services to a remarkably underserved population. Since the reestablishment of syringe access in Orange County by the Harm Reduction Institute, new legal barriers have arisen including the passage of new municipal legislation banning the operation of syringe exchanges. We are well-equipped to overcome these obstacles. This work serves as an affirmation of assertions made by previous authors regarding the unique qualifications of medical & graduate students as effective harm reductionists. Conclusion Harm reduction services are vital to the health and well-being of people who use drugs. The provision of these services should not be impeded by legislative interference by municipal, county, or state governments.

IntroductionThe National School Chaplaincy and Student Welfare Program (NSCSWP) has been one of the most controversial Australian news topics in the past eight years. Newspaper representations of the NSCSWP have been prolific since the Program began in 2006/07. In my previous research into the NSCSWP, I found that initially the Program was well received. Following the High Court Challenge campaign, however, which began in late 2010, newspaper reports portrayed the NSCSWP in a predominantly negative light. These negative portrayals of the NSCSWP persisted in the lead up to the second High Court Challenge from 2013 until June 2014. During this time, newspaper representations portrayed the Program as an illegitimate form of counseling for state school students. However, I would argue that it was the newspaper representations of the NSCSWP that were in fact illegitimate. In this article, I contend that illegitimate representations of the NSCSWP became hegemonic because of a lack of evidence-based research conducted into the Program’s operation within state schools. Evidence-based research would have appropriately evaluated the Program’s progress and contributed to a legitimate and fair representation of chaplains in online newspapers. My analysis acknowledges the overwhelming prejudice against the NSCSWP. Whether chaplains were indeed a legitimate or illegitimate form of counseling is not my argument. My argument is that newspaper representations of the NSCSWP were illegitimate because news articles were presenting biased and incomplete information to the Australian community. Defining IllegitimacyIllegitimacy as a term has a long history dating back to early modern England, when it was commonly used to refer to children born out of wedlock (Pritchard 19). However, the definition of illegitimacy extends beyond this social phenomenon. Katie Pritchard states:The understanding of illegitimacy encompasses a kind of theoretical illegitimacy that is nothing to do with birth, referring to a kind of falseness or unsuitability that can be applied in many circumstances. (21)For this article, I will be using the term ‘illegitimate’ to describe how the newspaper representations of the NSCSWP were unsuitable because they were biased and lacked valuable information. Newspaper reports, which can be accessed online via the newspaper company’s website, include important authoritative voices. However, these voices expressed a certain opinion or concern, rather than delivering information that contributed to society’s understanding of the NSCSWP. Therefore, newspapers did not present legitimate facts, but instead a range of subjective opinions.The Illegitimacy of Newspaper ReportingThe ideological bias of newspapers has been recently examined regarding News Corp, the owner of national title The Australian, and many of the major Australian state newspapers: The Daily Telegraph; The Courier Mail, Herald Sun; The Advertiser; and Sunday Times. This organisation has recently been accused of showing bias in its newspaper articles (Meade). Meade quotes Mark Scott, the ABC Managing Director, who states:Given the aggressive editorial positioning of some of their mastheads and their willingness to adopt and pursue an editorial position, an ideological position and a market segmentation, you could argue that News Corporation newspapers have never been more assertive in exercising media power. (1)The market domination enjoyed by large organisations such as News Corp, and even Fairfax Media, leads to consistency in journalists’ writing on political, social, religious, and economic issues, which may predominate over the articles published by smaller newspapers. There is the concern that over time a particular point of view will be favoured. According to Mark Scott “a range of influential voices [is] essential to ensure a fair and open media” (Meade 1). Scott cites Rupert Murdoch who stated, back in 1967, that “freedom of the press mustn’t be one-sided just for a publisher to speak as he pleases, to try and bully the community” (Meade 1). Therefore, it has been acknowledged that a biased news article is illegitimate, and national news articles are to present facts, not the opinions of the newspaper.A Methodological Framework For this article I will utilise Norman Fairclough’s theory of Critical Discourse Analysis. Fairclough states:By ‘critical’ discourse analysis I mean discourse analysis which aims to systematically explore often opaque relationships of causality and determination between (a) discursive practices, events and texts and (b) wider social and cultural structures, relations and processes. (132-133)This method of analysis examines three assumptions: Existential, Propositional and Value. Existential assumptions make claims about what exists with regards to the problem, and refers to social phenomena such as globalisation or social cohesion (56). Propositional assumptions make predictions about what is or will be (55). Value assumptions simply evaluate things as good or bad, needed or not needed (57). These assumptions can be identified through analysis of the various direct quotes included within online newspaper articles.Direct quotations in newspaper articles available online often represent polarised views demonstrating whether people agree or disagree with the topic being discussed. The selection, or framing, of dominant voices within an article can be used to construct or re-present certain ideologies (Entman, 165). Entman explains that “we can define framing as the process of culling a few elements of perceived reality and assembling a narrative that highlights connections among them to promote a particular interpretation” (164). The framing of direct quotes within an article, therefore, assists the reader in identifying the article’s bias. The National School Chaplaincy and Student Welfare ProgramThe National School Chaplaincy Program was first established in 2006 by the Howard Government, and in 2011 Julia Gillard included secular youth workers, expanding it from 2012 to become the National School Chaplaincy and Student Welfare Program. According to the National School Chaplaincy and Student Welfare Guidelines, the Program aimed to “assist school communities to provide pastoral care and general spiritual, social and emotional comfort to all students, irrespective of their faith or beliefs” (6). Chaplaincy in Australia has been a predominantly Christian counseling service with Christianity being the most commonly practiced religion in Australia (Australian Bureau of Statistics). However, there have been chaplains representing other faiths such as Islam, Judaism and Buddhism (Australian Government 8). Chaplains were chosen by their respective schools and were partly funded by the Government to provide support to students and staff.State Newspaper Articles Online: Representations 2013-2014My sample of articles came from nine state newspapers with an online presence: The Sydney Morning Herald, Brisbane Courier Mail, Adelaide Advertiser, Melbourne Age, Northern Times, The Australian, The West Australian, The Daily Telegraph, and The Mercury. A total of 36 articles were collected, from the newspaper’s Website, for 2013 and 2014, and were divided into two categories.The two categories are Supportive (of the Program) and Unsupportive (of the Program). In 2013, two articles were supportive of the Program, whereas in 2014 there were four. In 2013 three articles were unsupportive of the Program, whereas in 2014 there were 27 unsupportive articles, representing the growing interest in the scheme in the final lead up to the High Court Challenge in 2014. An online newspaper article from 2013, which portrays the NSCSWP and in particular chaplains as illegitimate, is Call for Naked School Chaplain to Be Defrocked (Domjen). This article explains how an off-duty school chaplain was preaching naked in the main street of a country town in NSW. The NSW Teachers Federation President Maurie Mulheron, and Parents and Citizens Association publicity officer Rachael Sowden were quoted in this article. It is through their direct quotes that the illegitimacy of chaplaincy is framed. President Mulheron states:We believe the chaplaincy program is wrong and that money should be used for an increase in school-based counsellors. Obviously the right checks and balances are not in place. (1)When President Mulheron states “We” it is unclear to the reader as to whether he is referring to all NSW Teachers or the organisation’s administrators. The reader is left to make their own assumptions about whom he is referring to. The President also makes a value assumption that the money would be better spent on school-based counselors, thus expressing his own opinion that they are a better option. A propositional assumption is made when he claims that the “right checks and balances are not in place”, but is he basing his claim on this one incident or is there other research to support this assumption?Perhaps this naked chaplain appeared fine when the school hired him, perhaps he does not have a previous record of inappropriate behaviour, perhaps it was an isolated incident. The reader is not given any background information on this chaplain and is therefore meant to take the President’s assumptions as legitimate fact. Ms Sowden, representing the Parents’ and Citizens’ Association, also expresses the same assumptions and concerns. Ms Sowden states:We have great concerns about the chaplain scheme - many parents do. We are concerned about whether they go through the same processes as teachers in terms of working with children checks and their suitability to the position, and this case highlights that.Ms Sowden makes a propositional assumption that many parents and citizens are concerned about the Program. It would be interesting to know what the Parents and Citizens Association was doing about this, considering the choice to have a chaplain is a decision made by the school community? Ms Sowden also asks whether chaplains “go through the same processes as teachers in terms of working with children checks and their suitability to the position”. Chaplains do not go through the same process as teachers in their training as they have a different role in the school. However, chaplains do require a Certificate IV in Pastoral Care as well as a Working with Children Check because they are in close proximity to children, and are being paid for their school counseling service (Working with Children Check). Ms Sowden’s value assumption that chaplains are unsuitable for the position is based on her own limited understanding of their qualifications, which she admits to not knowing. In fact, to be appointed to represent parents and citizens and to even voice their concerns, but not know the qualifications of chaplains in her community, is an interesting area of ignorance.This article has been framed to evaluate the actions of all chaplains through the example of a publicly-naked chaplain, discussed without context in this article. The Program is portrayed as hiring unsuitable and thus illegitimate chaplains. However, the quotes are based on concerns and assumptions that are unfounded, and are fears presented as facts. Therefore the representation is illegitimate because it does not report any information that the public can use to better understand the NSCSWP, or even to understand the circumstances surrounding the chaplain who preached naked in the street. Another article from 2014, which represents chaplains as illegitimate, is Push to Divert Chaplain Cash to School Councillors (Paine). This article focuses on the comments of the Tasmanian Association of State School Organisations President Jenny Eddington, and the Australian Education Union President Angelo Gavrielatos. These dominant voices within the Tasmanian and Australian communities are chosen to express their opinion that the money once used for chaplains should now be used to fund psychologists in schools. AEU President Angelo Gavrielatos states: Apart from undermining our secular traditions, this additional funding should have been allocated to schools to better meet the educational needs of students with trained, specialist staff.Mr Gavrielatos makes a propositional assumption that chaplains are untrained staff and are thus illegitimate staff. However, chaplains are trained and specialise in providing counseling services. Thus, through his call for “trained, specialist staff” he aims to delegitimize the training of chaplains. Mr Gavrielatos also makes a value assumption when he claims that the funding put towards the NSCSWP undermines “our secular traditions”. “Secular traditions” is an existential assumption in positioning that Australians have secular traditions, and that these do not involve chaplaincy because the Australian Government is not supposed to support religion. The Australian Bureau of Statistics states:Enlightenment principles promoted a secular government, detached from the church, that encouraged tolerance and supported religious pluralism, including the right to practice no religion. By Federation, this diversity was enshrined in the Australian Constitution, which says that the Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion. (1)The funding of the Program was a contentious issue from the time of its inception; although it could be argued that it was the prerogative of the Government to support the practice of diverse cultural and religious beliefs by allowing schools to hire religious counselors of their choice. Given that not every student is Christian some would perhaps benefit from chaplains or counselors representing other faiths.These news articles have selected dominant voices to construct and promote an ideology of chaplains as an illegitimate resource for school communities. In these newspaper reports existential, propositional and value assumptions were expressed by dominant voices who expressed concern about the role and behaviour of chaplains in schools. However, research into the Program and its operation within each state may have avoided the representation of unfounded and illegitimate assumptions.Evidence-Based Research: Avoiding Illegitimacy Over the course of the Chaplaincy Program various resources, such as reports and journal articles attempted to provide evidence of how the NSCSWP was funded and operated within state schools.The Department of Education received frequent progress reports by state schools who hired chaplains, although this information was not made available to the public. However, in 2011 then Education Minister Peter Garrett released a discussion paper informing Australians about the current set up of the Program and how the community could have their say on the Program’s fulfillment from 2012-2014. The discussion paper was reported on by The Australian, which portrayed the Program as not catering to the needs of Australian youth because chaplains are predominantly Christian (Ferrari). The newspaper report focuses on the concerns of Australian communities regarding the funding, and qualifications of chaplains, and the cost of the Program. Thus, the Program appeared illegitimate and as though it could not cater to the Australian community’s expectations.Reports conducted by organisations external to the Education Department tried to examine schools communities’ expectations and experiences of the Program. One such report was written in 2009 by Dr Philip Hughes and Professor Margaret Sims from Edith Cowan University who aimed to examine how Australian schools evaluated the Program, and the role of chaplains, but their report excluded the state of NSW.Hughes and Sims state that chaplains’ “contribution was widely appreciated” by schools (6). This report attempted to provide a legitimate and independent account of the Program, however, the report was deemed biased by NSW Greens MLC, Dr John Kaye who remarked that the study was “deeply flawed” and lacked independence (Thielking & MacKenzie 1). According to critics, the study focussed on the positive benefits of chaplains, but the only benefit that was unique to them was that they were religious (The Greens). The study also neglected to report that Hughes was an employee of the Christian Research Association and that his background could impede his objectivity. In the same year, 2009, ACCESS ministries published a report titled: The value of chaplains in Victorian schools. The independent research conducted by Social Compass covers: “the value of chaplains; their social, spiritual and academic impacts; the difference made to the health, well being and quality of life of students; and the contributions made to strengthen communities” (2).This study promoted a positive view of chaplaincy within schools and tried to report on a portion of the community’s experiences with chaplains. However, it was limited in that it pertains only to Victorian schools and received very little media attention online. Even if this information were available online it would have only related to Victoria. Further research conducted into chaplaincy has been published in the Journal of Christian Education. This journal contains many articles on chaplaincy, but these are not easily available online as they require a subscription. The findings from these articles have not been published in newspaper articles online and have therefore not been made available to the general public. The Christian bias of the journal may have also contributed to its contents being neglected by news articles made available online, although they might have assisted in providing a more balanced representation of the NSCSWP.The extent of the research conducted into The National School Chaplaincy and Student Welfare Program has not been entirely delineated here, but these are some of the prominent resources. Nonetheless, the rigorous evaluation of the contribution of the NSCSWP was minimal, and the quality of its evaluation predominantly biased.Robert Slavin states that school program evaluations must “produce reliable, unbiased, and meaningful information on the strength of evidence behind each program” (1). Unfortunately, the research conducted into the Chaplaincy Program was not free from bias, consistent or properly designed in a way that legitimately evaluated the NSCSWP. According to Monica Thielking and David MacKenzie:The fact is that the provision of support services for students in Australian schools has never been subjected to serious research and evaluation, and any analysis is made more difficult by the fact that the various states and territories deploy somewhat different models. (1)Thus, the information on the Chaplaincy Program’s progress and the responsibilities of chaplains in schools was not comprehensive or accurate enough to be appropriately reported in newspapers available online. Therefore, newspaper articles used quotes and information based on a limited understanding of the Program, which in turn produced illegitimate representations of the NSCSWP.ConclusionNewspaper reports available online drew conclusions about the Program’s effectiveness, which had not been appropriately tested. If research had been made available to the public, or published within state-based media online, Australians would have had a more legitimate understanding of the Program’s operation within state education, even if that understanding could not have changed the High Court ruling.The Chaplaincy Program demonstrates how a lack of evidence-based research allows the media to construct illegitimate representations based on promoting the assumptions of dominant, and I would argue the loudest, voices, in society. The bias represented in a consistent approach adopted by newspapers owned by dominant media companies, is a factor in the re-presentation and promotion of certain ideologies. This was made evident by the fact that, in 2014, across nine state newspapers available online, 27 articles were unsupportive of the Program as opposed to only four articles that were supportive. Audiences need to be presented with facts rather than opinions, which are based on very little research. Hopefully newspaper reporting will change in the future to offer audiences a more legitimate representation of news events. ReferencesACCESS Ministries. The Value of Chaplains in Victorian Schools. NSW, 2009. Australian Bureau of Statistics. "Reflecting a Nation: Stories from the 2011 Census, 2012–2013." 2012. Australian Government. National School Chaplaincy Program: A Discussion Paper. Australia: Commonwealth of Australian, 2011. Chaplaincy Australia. "Training." n.d. Commonwealth of Australia. National School Chaplaincy and Student Welfare Program Guidelines. Australia: Australian Government, 2012. Domjen, Briana. “Call for Naked School Chaplain to Be Defrocked.” The Australian 3 Feb. 2013: 1.Entman, Robert. "Framing Bias: Media in the Distribution of Power." Journal of Communications 1 (2007): 163-73.Fairclough, Norman. Analysing Discourse: Textual Analysis for Social Research. London: Longman, 2003.Ferrari, Justine. "School Chaplains Not Representative." The Australian 12 Feb. 2011: 1.Hughes, Philip, and Margaret Sims. The Effectivess of Chaplaincy: As Provided by the National School Chaplaincy Association to Government Schools in Australia. Perth: Edith Cowan University, 2009.Meade, Amanda. "Mark Scott: News Corp Papers Never More Aggressive than Now." The Guardian 3 Oct. 2014: 1.Paine, Michelle. “Push to Divert Chaplain Cash to School Councillors.” The Mercury 21 Jun. 2014: 1.Pritchard, Katie. "Legitimacy, Illegitimacy and Sovereignty in Shakespeare’s British Plays." U of Manchester, 2011.Slavin, Robert. "Perspectives on Evidence-Based Research in Education: What Works? Issues in Synthesizing Educational Program Evaluations." Educational Researcher 37.1 (2008): 5-14. The Greens. "Chaplaincy Program Study 'Flawed and Biased': Conclusions Not Justified." n.d. Thielking, Monica, and David MacKenzie. “School Chaplains: Time to Look at the Evidence.” 2011. Working with Children Check. "Categories of Work." 2008.

The rise of expertise in the lives of women is a complex and prolonged process that began when the old networks through which women had learned from each other were being discredited or destroyed (Ehrenreich and English). Enclosed spaces of expert power formed separately from political control, market logistics and the pressures exerted by their subjects (Rose and Miller). This, however, was not a question of imposing expertise on women and forcing them to adhere to expert proclamations: “the experts could not have triumphed had not so many women welcomed them, sought them out, and … organised to promote their influence” (Ehrenreich and English 28). Women’s continuing enthusiasm for self-help books – and it is mainly women who buy them (Wood) – attests to the fact that they are still welcoming expertise into their lives. This paper argues that a major factor in the popularity of self-help is the reversal of the conventional ‘priestly’ relationship and ethic of confession, in a process of conversion that relies on the enthusiasm and active participation of the reader.Miller and Rose outline four ways in which human behaviour can be transformed: regulation (enmeshing people in a code of standards); captivation (seducing people with charm or charisma); education (training, convincing or persuading people); and conversion (transforming personhood, and ways of experiencing the world so that people understand themselves in fundamentally new ways). Of these four ways of acting upon others, it is conversion that is the most potent, because it changes people at the level of their own subjectivity – “personhood itself is remade” (Miller and Rose 35). While theories of conversion cannot be adequately discussed here, one aspect held in common by theories of religious conversion as well as those from psychological studies of ‘brainwashing’ is enthusiasm. Rambo’s analysis of the stages of religious conversion, for example, includes ‘questing’ in an active and engaged way, and a probable encounter with a passionately enthusiastic believer. Melia and Ryder, in their study of ‘brainwashing,’ state that two of the end stages of conversion are euphoria and proselytising – a point to which I will return in the conclusion. In order for a conversion to occur, then, the reader must be not only intellectually convinced of the truth, but must feel it is an important or vital truth, a truth she needs – in short, the reader must be enthused. The popularity of self-help books coincides with the rise of psy expertise more generally (Rose, "Identity"; Inventing), but self-help putatively offers escape from the experts, whilst simultaneously immersing its readers in expertise. Readers of self-help view themselves as reading sceptically (Simonds), interpretively (Rosenblatt) and resistingly (Fetterly, Rowe). They choose to read books as an educational activity (Dolby), rather than attending counselling or psychotherapy sessions in which they might be subject to manipulation, domination and control by a therapist (Simonds). I have discussed the nature of the advice in relationship manuals elsewhere (Hazleden, "Relationship"; "Pathology"), but the intention of this paper is to investigate the ways in which the authors attempt to enthuse and convert the reader.Best-Selling ExpertiseIn common with other best-selling genres, popular relationship manuals begin trying to enthuse the reader on the covers, which are intended to attract the reader, to establish the professional – or ‘priestly’ – credentials of the author and to assert the merit of the book, presenting the authors as experienced professionally-qualified experts, and advertising their bestseller status. These factors form part of the marketing ‘buzz’ or collective enthusiasm about a particular author or book.As part of the process of establishing themselves in the priestly role, the authors emphasise their professional qualifications and experience. Most authors use the title ‘Dr’ on the cover (Hendrix, McGraw, Forward, Gray, Cowan and Kinder, Schlessinger) or ‘PhD’ after their names (Vedral, DeAngelis, Spezzano). Further claims on the covers include assertions of the prominence of the authors in their field. Typical are DeAngelis’s claim to being “America’s foremost relationships expert,” and Hendrix’s claim to being “the world’s leading marital therapist.” Clinical and professional experience is mentioned, such as Spezzano’s “twenty-three years of counseling experience” (1) and Forward’s experience as “a consultant in many southern California Medical and psychiatric facilities” (iii). The cover of Spezzano’s book claims that he is a “therapist, seminar leader, author, lecturer and visionary leader.” McGraw emphasises his formal qualifications throughout his book, saying, “I had more degrees than a thermometer” (McGraw 6), and he refers to himself throughout as “Dr. Phil,” much like “Dr Laura” (Schlessinger). Facts and SecretsThe authors claim their ideas are based on clinical practice, research, and evidence. One author claims, “In this book, there is a wealth of tried and accurate information, which has worked for thousands of people in my therapeutic practice and seminars over the last two decades” (Spezzano 1). Another claims that he “worked with hundreds of couples in private practice and thousands more in workshops and seminars” and subsequently based his ideas on “research and clinical observations” (Hendrix xviii). Dowling refers to “four years of research … interviewing professionals who work with and study women.” She went to all this trouble because, she assures us, “I wanted facts” (Dowling, dust-jacket, 30).All this is in order to assure the reader of the relevance and build her enthusiasm about the importance of the book. McGraw (226) says he “reviewed case histories of literally thousands and thousands of couples” in order “to choose the right topics” for his book. Spezzano (7) claims that his psychological exercises come from clinical experience, but “more importantly, I have tested them all personally. Now I offer them to you.” This notion of being in possession of important new knowledge of which the reader is unaware is common, and expressed most succinctly by McGraw (15): “I have learned what you know and, more important, what you don't know.” This knowledge may be referred to as ‘secret’ (e.g. DeAngelis), or ‘hidden’ (e.g. Dowling) or as a recent discovery. Readers seem to accept this – they often assume that self-help books spring ‘naturally’ from clinical investigation as new information is ‘discovered’ about the human psyche (Lichterman 432).The Altruistic AuthorOn the assumption that readers will be familiar with other self-help books, some authors find it necessary to explain why they felt motivated to write one themselves. Usually these take the form of a kind of altruistic enthusiasm to share their great discoveries. Cowan and Kinder (xiv) claim that “one of the wonderful, intrinsic rewards of working with someone in individual psychotherapy is the rich and intense relationship that is established, [but] one of the frustrations of individual work is that in a whole lifetime it is impossible to touch more than a few people.” Morgan (26) assures us that “the results of applying certain principles to my marriage were so revolutionary that I had to pass them on in the four lesson Total Woman course, and now in this book.”The authors justify their own addition to an overcrowded genre by delineating what is distinctive about their own book, or what other “books, articles and surveys missed” (Dowling 30) or misinterpreted. Beattie (98-102) devotes several pages to a discussion of Dowling to assert that Dowling’s ‘Cinderella Complex’ is more accurately known as ‘codependency.’ The authors of another book admit that their ideas are not new, but claim to make a unique contribution because they are “writing from a much-needed male point of view” (Cowan and Kinder, back cover). Similarly, Gray suggests “many books are one-sided and unfortunately reinforce mistrust and resentment toward the opposite sex.” This meant that “a definitive guide was needed for understanding how healthy men and women are different,” and he promises “This book provides that vision” (Gray 4,7).Some authors are vehement in attacking other experts’ books as “gripe sessions,” “gobbledegook” (Schlessinger 51, 87), or “ridiculous” (Vedral 282). McGraw (9) writes “it is amazing to me how this country is overflowing with marital therapists, psychiatrists and psychologists, counselors, healers, advice columnists, and self-help authors – and their approach to relationships is usually so embarrassing that I want to turn my head in shame.” His own book, by contrast, will be quite different from anything the reader has heard before, because “it differs from what relationship ‘experts’ tell you” (McGraw 45).Confessions of an Author Because the authors are writing about intimate relationships, they are also keen to establish their credentials on a more personal level. “Loving, losing, learning the lessons, and reloving have been my path” (Carter-Scott 247-248), says one, and another asserts that, “It’s taken me a long time to understand men. It’s been a difficult and often painful journey and I’ve made a lot of mistakes along the way in my own relationships” (DeAngelis xvi). The authors are even keen to admit the mistakes they made in their previous relationships. Gray says, “In my previous relationships, I had become indifferent and unloving at difficult times … As a result, my first marriage had been very painful and difficult” (Gray 2). Others describe the feelings of disappointment with their marriages: We gradually changed. I was amazed to realize that Charlie had stopped talking. He had become distant and preoccupied. … Each evening, when Charlie walked in the front door after work, a cloud of gloom and tension floated in with him. That cloud was almost tangible. … this tension cloud permeated our home atmosphere … there was a barrier between us. (Morgan 18)Doyle (14) tells a similar tale: “While my intentions were good, I was clearly on the road to marital hell. … I was becoming estranged from the man who had once made me so happy. Our marriage was in serious trouble and it had only been four years since we’d taken our vows.” The authors relate the bewilderment they felt in these failing relationships: “My confusion about the psychology of love relationships was compounded when I began to have problems with my own marriage. … we gave our marriage eight years of intensive examination, working with numerous therapists. Nothing seemed to help” (Hendrix xvii).Even the process of writing the relationship manual itself can be uncomfortable: This was the hardest and most painful chapter for me to write, because it hit so close to home … I sat down at my computer, typed out the title of this chapter, and burst into tears. … It was the pain of my own broken heart. (DeAngelis 74)The Worthlessness of ExpertiseThus, the authors present their confessional tales in which they have learned important lessons through their own suffering, through the experience of life itself, and not through the intervention of any form of external or professional expertise. Furthermore, they highlight the failure of their professional training. Susan Forward (4) draws a comparison between her professional life as a relationship counsellor and the “Susan who went home at night and twisted herself into a pretzel trying to keep her husband from yelling at her.” McGraw tells of a time when he was counselling a couple, and: Suddenly all I could hear myself saying was blah, blah, blah. Blah, blah, blah, blah. As I sat there, I asked myself, ‘Has anybody noticed over the last fifty years that this crap doesn’t work? Has it occurred to anyone that the vast majority of these couples aren’t getting any better? (McGraw 6)The authors go to some lengths to demonstrate that their new-found knowledge is unlike anything else, and are even prepared to mention the apparent contradiction between the role the author already held as a relationship expert (before they made their important discoveries) and the failure of their own relationships (the implication being that these relationships failed because the authors themselves were not yet beneficiaries of the wisdom contained in their latest books). Gray, for example, talking about his “painful and difficult” first marriage (2), and DeAngelis, bemoaning her “mistakes” (xvi), allude to the failure of their marriage to each other, at a time when both were already well-known relationship experts. Hendrix (xvii) says: As I sat in the divorce court waiting to see the judge, I felt like a double failure, a failure as a husband and as a therapist. That very afternoon I was scheduled to teach a course on marriage and the family, and the next day, as usual, I had several couples to counsel. Despite my professional training, I felt just as confused and defeated as the other men and women who were sitting beside me.Thus the authors present the knowledge they have gained from their experiences as being unavailable through professional marital therapy, relationship counselling, and other self-help books. Rather, the advice they impart is presented as the hard-won outcome of a long and painful process of personal discovery.Peace and PassionOnce the uniqueness of the advice is established, the authors attempt to enthuse the reader by describing the effects of following it. Norwood (Women 4) says her programme led to “the most rewarding years of my life,” and Forward (10) says she “discovered enormous amounts of creativity and energy in myself that hadn't been available to me before.” Gray (268) asserts that, following his discoveries “I personally experienced this inner transformation,” and DeAngelis (126) claims “I am compassionate where I used to be critical; I am patient where I used to be judgmental.” Doyle (23) says, “practicing the principles described in this book has transformed my marriage into a passionate, romantic union.” Similarly, in discussing the effects of her ideas on her marriage, Morgan (26) speaks of “This brand new love between us” that “has given us a brand new life together.” Having established the success of their ideas and techniques on their own lives, the authors go on to relate stories about their successful application to the lives and relationships of their clients. One author writes that “When I began implementing my ideas … The divorce rate in my practice sharply declined, and the couples … reported a much deeper satisfaction in their marriages” (Hendrix xix). Another claims “Repeatedly I have heard people say that they have benefited more from this new understanding of relationships than from years of therapy” (Gray 7). Morgan, describing the effects of her ‘Total Woman’ classes, says: Attending one of the first classes in Miami were wives of the Miami Dolphin football players … it is interesting to note that their team won every game that next season and became the world champions! … Gals, I wouldn’t dream of taking credit for the Superbowl … (Morgan 188)In case we are still unconvinced, the authors include praise and thanks from their inspired clients: “My life has become exciting and wonderful. Thank you,” writes one (Vedral 308). Gray (6) talks of the “thousands of inspirational comments that people have shared” about his advice. Vedral (307) says “I have received thousands of letters from women … thanking me for shining a beam of light on their situations.” If these clients have transformed their lives, the authors claim, so can the reader. They promise that the future will be “exceptional” (Friedman 242) and “wonderful” (Norwood, Women 257). It will consist of “self fulfilment, love, and joy” (Norwood, Women 26), “peace and joy” (Hendrix xx), “freedom and a lifetime of healing, hope and happiness” (Beattie), “peace, relief, joy, and passion that you will never find any other way” (Doyle 62) – in short, “happiness for the rest of your life” (Spezzano 77).SummaryIn order to effect the conversion of their readers, the authors seek to create enthusiasm about their books. First, they appeal to the modern tradition of credentialism, making claims about their formal professional qualifications and experience. This establishes them as credible ‘priests.’ Then they make calculable, factual, evidence-based claims concerning the number of books they have sold, and appeal to the epistemological authority of the methodology involved in establishing the findings of their books. They provide evidence of the efficacy of their own unique methods by relating the success of their ideas when applied to their own lives and relationships, and those of their clients and their readers. The authors also go to some lengths to establish that they have personal experience of relationship problems, especially those the reader is currently presumed to be experiencing. This establishes the ‘empathy’ essential to Rogerian therapy (Rogers), and an informal claim to lay knowledge or insight. In telling their own personal stories, the authors establish an ethic of confession, in which the truth of oneself is sought, unearthed and revealed in “the infinite task of extracting from the depths of oneself, in between the words, a truth which the very form of the confession holds out like a shimmering mirage” (Foucault, History 59). At the same time, by claiming that their qualifications were not helpful in solving these personal difficulties, the authors assert that much of their professional training was useless or even harmful, suggesting that they are aware of a general scepticism towards experts (cf. Beck, Giddens), and share these doubts. By implying that it is other experts who are perhaps not to be trusted, they distinguish their own work from anything offered by other relationship experts, thereby circumventing “the paradox of self-help books’ existence” (Cheery) and proliferation. Thus, the authors present their motives as altruistic, whilst perhaps questioning the motives of others. Their own book, they promise, will be the one (finally) that brings a future of peace, passion and joy. Conversion, Enthusiasm and the Reversal of the Priestly RelationshipAlthough power relations between authors and readers are complex, self-help is evidence of power in one of its most efficacious forms – that of conversion. This is a relationship into which one enters voluntarily and enthusiastically, in the name of oneself, for the benefit of oneself. Such power enthuses, persuades, incites, invites, provokes and entices, and it is therefore a strongly subjectifying power, and most especially so because the relationship of the reader to the author is one of choice. Because the reader can choose between authors, and skip or skim sections, she can concentrate on the parts of the therapeutic diagnosis that she believes specifically apply to her. For example, Grodin (414) found it was common for a reader to attach excerpts from a book to a bathroom mirror or kitchen cabinet, and to re-read and underline sections of a book that seemed most relevant. In this way, through her enthusiastic participation, the reader becomes her own expert, her own therapist, in control of certain aspects of the encounter, which nonetheless must always take place on psy terms.In many conversion studies, the final stage involves the assimilation and embodiment of new practices (e.g. Paloutzian et al. 1072), whereby the convert employs or utilises her new truths. I argue that in self-help books, this stage occurs in the reversal of the ‘priestly’ relationship. The ‘priestly’ relationship between client and therapist, is one in which in which the therapist remains mysterious while the client confesses and is known (Rose, "Power"). In the self-help book, however, this relationship is reversed. The authors confess their own ‘sins’ and imperfections, by relating their own disastrous experiences in relationships and wrong-thinking. They are, of course, themselves enthusiastic converts, who are enmeshed within the power that they exercise (cf. Foucault History; Discipline), as these confessions illustrate. The reader is encouraged to go through this process of confession as well, but she is expected to do so privately, and to play the role of priest and confessor to herself. Thus, in a reversal of the priestly relationship, the person who ‘is knowledge’ within the book itself is the author. It is only if the reader takes up the invitation to perform for herself the priestly role that she will become an object of knowledge – and even then, only to herself, albeit through a psy diagnostic gaze provided for her. Of course, this instance of confession to the self still places the individual “in a network of relations of power with those who claim to be able to extract the truth of these confessions through their possession of the keys to interpretation” (Dreyfus and Rabinow 174), but the keys to interpretation are provided to the reader by the author, and left with her for her own safekeeping and future use. As mentioned in the introduction, conversion involves questing in an active and engaged way, and may involve joy and proselytising. Because the relationship must be one of active participation, the enthusiasm of the reader to apply these truths to her own self-understanding is critical. Indeed, the convert is, by her very nature, an enthusiast.ConclusionSelf-help books seek to bring about a transformation of subjectivity from powerlessness to active goal-setting, personal improvement and achievement. This is achieved by a process of conversion that produces particular choices and types of identity, new subjectivities remade through the production of new ethical truths. Self-help discourses endow individuals with new enthusiasms, aptitudes and qualities – and these can then be passed on to others. Indeed, the self-help reader is invited, by means of the author’s confessions, to become, in a limited way, the author’s own therapist – ie, she is invited to perform an examination of the author’s (past) mistakes, to diagnose the author’s (past) condition and to prescribe an appropriate (retrospective) cure for this condition. Through the process of diagnosing the author and the author’s clients, using the psy gaze provided by the author, the reader is rendered an expert in therapeutic wisdom and is converted to a new belief system in which she will become an enthusiastic participant in her own subjectification. ReferencesBeattie, M. Codependent No More: How to Stop Controlling Others and Start Caring for Yourself. Minnesota: Hazelden, 1992.Beck, U. Risk Society: Towards a New Modernity. Trans. M. Ritter. London: Sage, 1992.Carter-Scott, C. If Love Is a Game, These Are the Rules. London: Vermilion, 2000.Cheery, S. "The Ontology of a Self-Help Book: A Paradox of Its Own Existence." Social Semiotics 18.3 (2008): 337-348.Cowan, C., and M. Kinder. Smart Women, Foolish Choices: Finding the Right Men and Avoiding the Wrong Ones. New York: Signet, 1986.DeAngelis, B. Secrets about Men Every Woman Should Know. London: Thirsons, 1990.Dolby, S. Self-Help Books: Why Americans Keep Reading Them. Chicago: U of Illinois P, 2005.Dowling, C. The Cinderella Complex: Women’s Hidden Fear of Independence. New York: Summit Books, 1981.Doyle, L. The Surrendered Wife: A Step by Step Guide to Finding Intimacy, Passion and Peace with a Man. London: Simon and Schuster, 2000.Dreyfus, H.L., and P. Rabinow. Beyond Structuralism and Hermeneutics. Chicago: U of Chicago P, 1982.Ehrenreich, B., and D. English. For Her Own Good: 150 Years of the Experts’ Advice to Women. London: Pluto, 1988.Foucault, M. Discipline and Punish: The Birth of the Prison. Trans. A. Sheridan. New York: Vintage, 1979.———. The History of Sexuality Volume 1: An Introduction. Trans. R. Hurley. Harmondsworth: Penguin, 1978.Giddens, A. Modernity and Self-Identity: Self and Society in the Late Modern Age. Oxford: Polity, 1991.Gray, J. Men Are from Mars, Women Are from Venus: A Practical Guide for Improving Communication and Getting What You Want in Your Relationships. London: HarperCollins, 1993.Grodin, D. “The Interpreting Audience: The Therapeutics of Self-Help Book Reading.” Critical Studies in Mass Communication 8.4 (1991): 404-420.Hamson, S. “Are Men Really from Mars and Women From Venus?” In R. Francoeur and W. Taverner, eds. Taking Sides: Clashing Views on Controversial Issues in Human Sexuality. 7th ed. Conneticut: McGraw-Hill, 2000.Hazleden, R. “The Pathology of Love in Contemporary Relationship Manuals.” Sociological Review 52.2 (2004). ———. “The Relationship of the Self with Itself in Contemporary Relationship Manuals.” Journal of Sociology 39.4 (Dec. 2003). Hendrix, H. Getting the Love You Want: A Guide for Couples. New York: Pocket Books, 1997.Lichterman, Paul. "Self-Help Reading as a Thin Culture." Media, Culture and Society 14.3 (1992): 421-447. Melia, T., and N. Ryder. Lucifer State: A Novel Approach to Rhetoric. Kendall/Hunt Publishing, 1983.Miller, P., and N. Rose. “On Therapeutic Authority: Psychoanalytical Expertise under Advanced Liberalism.” History of the Human Sciences 7.3 (1994): 29-64. McGraw, P. Relationship Rescue: Don’t Make Excuses! Start Repairing Your Relationship Today. London: Vermilion, 2001.Morgan, M. The Total Woman. London: Harper Collins, 1973.Norwood, R. Letters From Women Who Love Too Much. New York: Pocket Books, 1988. ———. Women Who Love Too Much: When You Keep Wishing and Hoping He’ll Change. New York: Pocket Books, 1986.Paloutzian, R., J. Richardson, and L. Rambo. “Religious Conversion and Personality Change.” Journal of Personality 67.6 (1999).Ricoeur, P. Oneself as Another. Trans. K. Blamey. Chicago: Chicago UP, 1990.Rambo, L. Understanding Conversion. Yale UP, 1993.Rogers, C. On Becoming a Person. Boston: Houghton Mifflin, 1961.Rosenblatt, L. Literature as Exploration. 5th ed. New York: MLA, 1995.Rose, N. “Identity, Genealogy, History.” In S. Hall and Paul du Gay, eds. Questions of Cultural Identity. London: Sage, 1995.———. Inventing Our Selves: Psychology, Power and Personhood. Cambridge: Cambridge UP, 1998.———. “Power and Subjectivity: Critical History and Psychology.” Academy for the Study of the Psychoanalytic Arts. 2000. < http://www.academyanalyticarts.org >.———., and P. Miller. “Political Power beyond the State: Problematics of Government.” British Journal of Sociology 43.2 (1992): 173-205.Rowe, Y. “Beyond the Vulnerable Self: The 'Resisting Reader' of Marriage Manuals for Heterosexual Women.” In Kate Bennett, Maryam Jamarani, and Laura Tolton. Rhizomes: Re-Visioning Boundaries conference papers, University of Queensland, 24-25 Feb. 2006.Schlessinger, L. The Proper Care and Feeding of Husbands. New York, HarperCollins, 2004.Simonds, W. Women and Self-Help Culture: Reading between the Lines. New Jersey: Rutgers UP, 1992.Spezzano, C. 30 Days to Find Your Perfect Mate: The Step by Step Guide to Happiness and Fulfilment. London: Random House, 1994.Starker, S. Oracle at the Supermarket: The American Preoccupation with Self-Help Books. Oxford: Transaction, 1989.Vedral, J. Get Rid of Him! New York: Warner Books, 1994.Wood, L. “The Gallup Survey: Self-Help Buying Trends.” Publishers Weekly 234 (1988): 33.

i'm going shopping -- but i'm not telling you where! What does one do when one opens the pages of one's favourite style bible -- in this case, the British magazine The Face -- and finds one's aesthetic choices stereotyped remorselessly? This unfortunate scenario confronted a humble graduate student a few months ago when I opened the March 1999 issue to find an article titled, appropriately, "Shopping". Written by one of The Face's staff journalists -- identified only by the initials 'JS' -- and subtitled "The yuppie's not dead. He's just changed his shoes", the article made a comparison between current aesthetic practices I am only too consciously aware of and that dreaded and reviled icon of the eighties, the yuppie. What I did -- once I recovered from the melodrama of being aesthetically outed in an international style magazine, that is -- was to think about the politics of aesthetics. In particular, about the connection between popular aesthetic practices and emergent class formations. of porterage bags and obscure label sneakers "In the Eighties everyone wanted to be a yuppie -- young, successful, status-driven, consumerist" begins the fateful article, "living the high life with a low regard for anything that wasn't flash, fancy or requiring gold credit". It wasn't enough to simply have money, you had to demonstrate it too. But the turn of the decade brought an end to this malignant species -- or so at least The Face says, and who am I to disagree with them? But in the dying days of the current decade, The Face believes it has identified a new breed of consumer -- the "consumer of alternative pricey products" or more succinctly, the cappie. Unlike the yuppie, for whom -- discursively, at least -- no act of consumption could be too conspicuous, the cappie is very particular about their consumer practices. If it's not obscure, if it's not hard to get, it doesn't rate. The cappie is fussy about their choices, about their consumer satisfaction. They don't know compromise: they want it, they can buy it -- and, if it's the right thing, at any price. Examples of consumer goods which attract the eye of the cappie include -- and it was here that I started to get worried -- obscure label trainers, rare Japanese denim (didn't you ever wonder what the story behind G-Star was?), the Massive Attack box collection and porterage bags. As someone who has scanned the streets of Brisbane to make sure not too many people have porterage bags like my own and who won't buy trainers unless they have a very high scarcity value, I felt unwillingly but undeniably interpellated by this article. Particularly when it concluded by saying "make no mistake -- [the cappie] is no less a consumer than the yuppie was". Ouch. However, it seems to me that The Face, as is so often the case, only got it half right. Not that I'm not a consumer (that would be special pleading!): after all, as a citizen of a client state of the United States, the economic function of which is to absorb the overproduction capacity of our host nation, I could hardly be anything else. No, it is the particular origin of the aesthetic of consumption practised/performed by cappies like me that The Face got wrong, and there is both textual and anecdotal evidence to support this claim. Textually, there is a significant difference between the aesthetic of consumption of the yuppie and that of the cappie as they are presented by The Face. The yuppie aesthetic was based, The Face argues, on the public display of a "common currency of success": "the wide-wheeled flash car, the wide-shouldered Italian suit, the celebrity restaurant" -- the conspicuous consumption of a set register of signifiers that denoted the exercise and possession of economic capital. In contrast, the cappie aesthetic as defined by The Face eschews the display of economic capital in favour of a fluctuating and eclectic register of signifiers -- the preferred labels are obscure and niche, their recognition unnecessary: "if you haven't heard of it, so much the better. ... He knows it's right, he doesn't need you to know" [italics and gender-exclusive pronouns in original]. Anecdotally, the consumption patterns practiced by myself and others who share a similar sense of aesthetics have been honed through years spent scouring op-shops for good scores. The trainers I like are not merely rare, they're also extraordinarily cheap. The football jersey I spent months searching for had to satisfy two important criteria on top of looking good: it had to be obscure, and it had to be a bargain. Now, to be sure, I was searching for the football jersey in the UK, which for an Australian is not a cheap holiday destination, and the trainers I prefer are cheap by my standards but not necessarily in an absolute sense, so I'm not trying to argue that the cappie -- assuming I am a suitable example of one -- is without economic capital. However, what I am arguing is that this aesthetic practice does not privilege the mere possession of economic capital, except as it enables the performance of the preferred stylistic register: that the determinant of last instance of the cappie aesthetic is not the ability to buy the appropriate significatory register but the knowledge of what it constitutes and how to read it. If there is the public display of distinction taking place in this aesthetic -- and I would suggest that, like all aesthetics, there clearly is -- it is not economic capital that is being conspicuously consumed, but cultural capital: i.e., knowledge. If the origin of the aesthetic of consumption identified by The Face as 'cappie' is the possession of cultural capital rather than economic capital, then it is both significantly different from the aesthetic of conspicuous consumption metonymically represented in the figure of the yuppie and considerably more interesting. The ubiquity of the yuppie subject in the Eighties can be read, as a number of scholars including Jane Feuer and Fredric Jameson have argued, as a representation of the embourgeoisment -- either practically or spectrally -- of the professional-managerial class as it grew in importance to the functioning of the US economy and its satellite nations. Jane Feuer, the American scholar of television and soap opera argues, for example, that 'yuppiedom' as it was manifest in the USA in the 1980s was ideologically and aesthetically elitist (Feuer 14), and combined "fiscal conservatism and relatively liberal social values" (44). Feuer equates the class identity of the young, urban, highly-remunerated and ambitious professional with the more general and more ambivalent 'professional-managerial class' of educated and managerial workers who nevertheless didn't own the means of production. "In a sense", says Feuer, only somewhat facetiously, "during the 1980s Marxist academics were yuppies who couldn't afford BMWs" (46). Feuer supports this assertion by arguing that during this period, the 'yuppie audience', as she designates the demographic segment who positively responded to their interpellation, and the professional-managerial class shared similar aesthetic and lifestyle values -- that is, they shared the same discriminators of taste and distinction, in the Bourdieuan sense. As a result, the rise of this new consuming subject, the cappie, which eschews the aesthetic codes of conspicuous consumption in favour of an aesthetic based on the possession and performance of accumulated knowledge, of cultural capital, suggests that it represents the aspirations and affectations of a significant class fraction outside existing class structures -- outside, because its aesthetic codes are based not upon economic capital, the determinant of last resort of class location within capitalist economies, but of embodied knowledge: of cultural capital. However, this is not to suggest that the cappie aesthetic is better or more democratic than an aesthetic based upon the conspicuous consumption of economic capital. There is enough scholarship that contributes to "the alliance between cultural studies, liberal multiculturalism and transnational capitalism", as the Marxist literary critic Terry Eagleton caustically puts it, without me contributing to this sorry corpus as well. For although the cappie does not depend upon economic capital for its ultima ratio, it is still, as an aesthetic practice, a regime of discrimination. As such, there are a number of possible future trajectories available to the cappie aesthetic, the selection of which will define retrospectively what it always was. Firstly, it is possible that the cappie is the latest in a long series of subordinate aesthetic practices -- that is, subcultures -- that exist below the dominant aesthetic practice of conspicuous economic consumption and which value forms of capital de-valued by the hegemonic aesthetic. In this way the cappie might take its place next to the beat poet, the mod, the punk and the raver, as an iconic representation of a (predominantly youth) subculture that defines itself against and in relation to the dominant aesthetic practice. It is also possible that the cappie might follow the same trajectory that the yuppie did. As Feuer argues, the yuppie began as an aesthetic practice that valued cultural capital at least as much as economic capital, but which, through its interpellation as the 'yuppie audience' of a significant fraction of the recently economically enfranchised professional-managerial class became, briefly, the hegemonic aesthetic practice in the US in the 1980s. There is also a third possibility, however, that I am most interested in: that the emergent cappie aesthetic, independent of but not unresponsive to existing aesthetic practices, is the subjective manifestation of ongoing changes in the mode of production in advanced capitalist economies from an industrial base to an informational one. There isn't the space here to argue the existence of this transformation, and so I shall instead direct the reader to the magisterial 3 volume work by the Spanish sociologist Manuel Castells, The Informational Age: Economy, Society and Culture. However, given the reality, in whatever form, of this gradual transformation from an industrial mode of production to one that is primarily informational, then it follows that the simultaneous product of and precondition for this transformation has been the ongoing commodification of knowledge, or more precisely, the "integration of knowledge into commodity production" (Frow 91). As a result of this transformation, the expertise and credentials possessed as cultural capital by the emerging knowledge class become more generally and reliably convertable into economic capital: cultural capital becomes a means of production. What the emergence of the cappie aesthetic is doing then is marking the coming to power of this particular class fraction through the conspicuous display of artefacts that signify not money but skill: knowledge. Furthermore, the cappie aesthetic signifies this emerging power of a knowledge class not qua economic enfranchisment, as the yuppie did, but on its own terms, through the reification of the form of capital -- cultural capital -- that is peculiar to itself. The cappie thus brings together the three forms of cultural capital, as the French sociologist Pierre Bourdieu has defined them, in the body of the 'cappie subject': institutionalised, in the form of educational qualifications, the certification of which is done by the university system through which this article is being circulated; objectified, in the cultural products of the cappie; and embodied "in the form of long-lasting dispositions of the mind and body" -- that is, as aesthetics (243). In particular, it is this embodiment, through aesthetics, of cultural capital that interests me about The Face's construction of the cappie. For this embodiment of certified knowledge and expertise manifest through its performance of deliberately obscure and shifting aesthetic registers implies a particular awareness of the self, one that is very similar to what Michel Foucault, in a somewhat different context, has called enkrateia. In The History of Sexuality, Volume 2: The Use of Pleasure, Foucault defines enkrateia as a combative relation of the self to the self, "a domination of the self by oneself and ... the effort that this demands" (65). Distinguishing enkrateia (translated into English as 'continent') from 'moderation' (sophrosyne), Foucault argues that the 'continent' self "experiences pleasures that are not in accord with reason, but [is] no longer ... carried away by them" (66). For Foucault, enkrateia is one of the "technologies of the self", those techniques which permit individuals to effect by their own means or with the help of others a certain number of operations on their own bodies and souls, thoughts, conduct, and way of being, so as to transform themselves. (Technologies of the Self, 18) That is, the subjective constitution of knowledge of the self as self-mastery is what gives the subject the ability -- and for Foucault, following classical Greek philosophers, the right -- to govern others. In this sense then -- and without wishing to diminish my own awkward interpellation by this aesthetic mode -- as a description of the popular consumption practice named by The Face as 'the cappie', (although I might wish to expand that acronym simply as 'the consumer of alternative products'), this notion of enkrateia -- power over others gained through knowledge of and power over the self -- pointedly locates the emerging class privilege and power enabled through and by this particular aesthetic practice. In a society in which the dominant form of capital is increasingly becoming information, and in which capital is increasingly regarded as information, the conspicuous display of exclusive forms of knowledge by the cappie aesthetic is not so much a reaction against capitalist consumption aesthetics as a recognition and performance of the rising social power and influence of the class fraction interpellated and addressed by this aesthetic practice. If aesthetic practices are distillations and embodiments of class aspirations and expectations -- and I hope I've argued that they are -- and if the aesthetic practice signified by The Face's 'cappie' is in fact markedly different from the practice of conspicuous consumption that came to be reviled, rightly, as 'yuppie' -- in as much as 'the cappie' disregards ostentatious displays of economic capital in favour of no less arrogant displays of embodied cultural capital -- then the cappie is the marker of the emergence of a new class formation. And although mapping the precise topography of this class fraction will consume the entirety of my doctorate, and even then not exhaustively, I can say that the 'knowledge class', identification of which is based upon possession of a necessary quantity of cultural capital -- that is, of education, aesthetic modes and inscribed competencies --, is both the result and engine of an emergent mode of production that is bringing about a transformation of apparatus of contemporary capitalism. And that this isn't necessarily a good thing. References Bourdieu, Pierre. "The Forms of Capital." Handbook for the Theory and Research for the Sociology of Education. Ed. John G. Richardson. New York: Greenwood, 1986. 241-58. Castells, Manuel. The Informational Age: Economy, Society and Culture. Vol 1-3. Malden, MA.: Blackwell Publishers, 1996-8. Eagleton, Terry. "In the Gaudy Supermarket." London Review of Books Online 21.10 (1999). 10 June 1999 <http://www.lrb.co.uk/v21/n10/eagl2110.htm>. "Shopping." The Face Mar. 1997: 24. Feuer, Jane. Seeing through the Eighties: Television and Reaganism. Durham: Duke UP, 1995. Foucault, Michel. The Care of the Self. The History of Sexuality vol. 3. Trans. Robert Hurley. New York: Pantheon Books, 1986. Frow, John. Cultural Studies and Cultural Value. Oxford: Clarendon P, 1995. Martin, Luther H., Huck Gutman, and Patrick H. Hutton, eds. Technologies of the Self: A Seminar with Michel Foucault. Amherst: U of Massachusetts P, 1988. Citation reference for this article MLA style: Sean Aylward Smith. "Ya Bloody Cappie!." M/C: A Journal of Media and Culture 2.4 (1999). [your date of access] <http://www.uq.edu.au/mc/9906/cappie.php>. Chicago style: Sean Aylward Smith, "Ya Bloody Cappie!," M/C: A Journal of Media and Culture 2, no. 4 (1999), <http://www.uq.edu.au/mc/9906/cappie.php> ([your date of access]). APA style: Sean Aylward Smith. (1999) Ya bloody cappie!. M/C: A Journal of Media and Culture 2(4). <http://www.uq.edu.au/mc/9906/cappie.php> ([your date of access]).

Photograph by Gonzalo Echeverria (2010)The Screen would light up. They would feel a thrill of satisfaction. But the colours had faded with age, the picture wobbled on the screen, the women were of another age; they would come out they would be sad. It was not the film they had dreamt of. It was not the total film each of them had inside himself, the perfect film they could have enjoyed forever and ever. The film they would have liked to make. Or, more secretly, no doubt, the film they would have liked to live. (Perec 57) Over the years that I have watched and thought about Jean-Luc Godard’s films I have been struck by the idea of him as an artist who works with the moving image and perhaps just as importantly the idea of cinema as an irresolvable series of problems. Most obviously this ‘problematic condition’ of Godard’s practice is evidenced in the series of crises and renunciations that pepper the historical trace of his work. A trace that is often characterised thus: criticism, the Nouvelle Vague, May 1968, the Dziga Vertov group, the adoption of video, the return to narrative form, etc. etc. Of all these events it is the rejection of both the dominant cinematic narrative form and its attendant models of production that so clearly indicated the depth and intensity of Godard’s doubt in the artistic viability of the institution of cinema. Historically and ideologically congruent with the events of May 1968, this turning away from tradition was foreshadowed by the closing titles of his 1967 opus Week End: fin de cinema (the end of cinema). Godard’s relentless application to the task of engaging a more discursive and politically informed mode of operation had implications not only for the films that were made in the wake of his disavowal of cinema but also for those that preceded it. In writing this paper it was my initial intention to selectively consider the vast oeuvre of the filmmaker as a type of conceptual project that has in some way been defined by the condition of doubt. While to certain degree I have followed this remit, I have found it necessary to focus on a small number of historically correspondent filmic instances to make my point. The sheer size and complexity of Godard’s output would effectively doom any other approach to deal in generalities. To this end I am interested in the ways that these films have embodied doubt as both an aesthetic and philosophical position. There is an enduring sense of contentiousness that surrounds both the work and perceived motives of the filmmaker Jean-Luc Godard that has never come at the cost of discourse. Through a period of activity that now stretches into its sixth decade Godard has shaped an oeuvre that is as stylistically diverse as it is theoretically challenging. This span of practice is noteworthy not only for its sheer length but for its enduring ability to polarise both audiences and critical opinion. Indeed these opposing critical positions are so well inscribed in our historical understanding of Godard’s practice that they function as a type of secondary narrative. It is a narrative that the artist himself has been more than happy to cultivate and at times even engage. One hardly needs to be reminded that Godard came to making films as a critic. He asserted in the pages of his former employer Cahiers du Cinema in 1962 that “As a critic, I thought of myself as a filmmaker. Today I still think of myself as a critic, and in a sense I am, more than ever before. Instead of writing criticism, I make a film, but the critical dimension is subsumed” (59). If Godard did at this point in time believe that the criticality of practice as a filmmaker was “subsumed”, the ensuing years would see a more overt sense of criticality emerge in his work. By 1968 he was to largely reject both traditional cinematic form and production models in a concerted effort to explore the possibilities of a revolutionary cinema. In the same interview the director went on to extol the virtues of the cine-literacy that to a large part defined the loose alignment of Nouvelle Vague directors (Chabrol, Godard, Rohmer, Rivette, Truffaut) referred to as the Cahiers group claiming that “We were the first directors to know that Griffiths exists” (Godard 60). It is a statement that is as persuasive as it is dramatic, foregrounding the hitherto obscured history of cinema while positioning the group firmly within its master narrative. However, given the benefit of hindsight one realises that perhaps the filmmaker’s motives were not as simple as historical posturing. For Godard what is at stake is not just the history of cinema but cinema itself. When he states that “We were thinking cinema and at a certain moment we felt the need to extend that thought” one is struck by how far and for how long he has continued to think about and through cinema. In spite of the hours of strict ideological orthodoxy that accompanied his most politically informed works of the late 1960s and early 1970s or the sustained sense of wilful obtuseness that permeates his most “difficult” work, there is a sense of commitment to extending “that thought” that is without peer. The name “Godard”, in the words of the late critic Serge Daney, “designates an auteur but it is also synonymous with a tenacious passion for that region of the world of images we call the cinema” (Daney 68). It is a passion that is both the crux of his practice as an artist and the source of a restless experimentation and interrogation of the moving image. For Godard the passion of cinema is one that verges on religiosity. This carries with it all the philosophical and spiritual implications that the term implies. Cinema functions here as a system of signs that at once allows us to make sense of and live in the world. But this is a faith for Godard that is nothing if not tested. From the radical formal experimentation of his first feature film À Bout de soufflé (Breathless) onwards Godard has sought to place the idea of cinema in doubt. In this sense doubt becomes a type of critical engine that at once informs the shape of individual works and animates the constantly shifting positions the artist has occupied. Serge Daney's characterisation of the Nouvelle Vague as possessed of a “lucidity tinged with nostalgia” (70) is especially pertinent in understanding the way in which doubt came to animate Godard’s practice across the 1960s and beyond. Daney’s contention that the movement was both essentially nostalgic and saturated with an acute awareness that the past could not be recreated, casts the cinema itself as type of irresolvable proposition. Across the dazzling arc of films (15 features in 8 years) that Godard produced prior to his renunciation of narrative cinematic form in 1967, one can trace an unravelling of faith. During this period we can consider Godard's work and its increasingly complex engagement with the political as being predicated by the condition of doubt. The idea of the cinema as an industrial and social force increasingly permeates this work. For Godard the cinema becomes a site of questioning and ultimately reinvention. In his 1963 short film Le Grand Escroc (The Great Rogue) a character asserts that “cinema is the most beautiful fraud in the world”. Indeed it is this sense of the paradoxical that shadows much of his work. The binary of beauty and fraud, like that of faith and doubt, calls forth a questioning of the cinema that stands to this day. It is of no small consequence that so many of Godard’s 1960s works contain scenes of people watching films within the confines of a movie theatre. For Godard and his Nouvelle Vague peers the sale de cinema was both the hallowed site of cinematic reception and the terrain of the everyday. It is perhaps not surprising then he chooses the movie theatre as a site to play out some of his most profound engagements with the cinema. Considered in relation to each other these scenes of cinematic viewing trace a narrative in which an undeniable affection for the cinema is undercut by both a sense of loss and doubt. Perhaps the most famous of Godard’s ‘viewing’ scenes is from the film Vivre Sa Vie (My Life to Live). Essentially a tale of existential trauma, the film follows the downward spiral of a young woman Nana (played by Anna Karina) into prostitution and then death at the hands of ruthless pimps. Championed (with qualifications) by Susan Sontag as a “perfect film” (207), it garnered just as many detractors, including famously the director Roberto Rosellini, for what was perceived to be its nihilistic content and overly stylised form. Seeking refuge in a cinema after being cast out from her apartment for non payment of rent the increasingly desperate Nana is shown engrossed in the starkly silent images of Carl Dreyer’s 1928 film La Passion de Jeanne d’Arc (The Passion of Joan of Arc). Godard cuts from the action of his film to quote at length from Dreyer’s classic, returning from the mute intensity of Maria Faloconetti’s portrayal of the condemned Joan of Arc to Karina’s enraptured face. As Falconetti’s tears swell and fall so do Karina’s, the emotional rawness of the performance on the screen mirrored and internalised by the doomed character of Nana. Nana’s identification with that of the screen heroine is at once total and immaculate as her own brutal death at the hands of men is foretold. There is an ominous silence to this sequence that serves not only to foreground the sheer visual intensity of what is being shown but also to separate it from the world outside this purely cinematic space. However, if we are to read this scene as a testament to the power of the cinematic we must also admit to the doubt that resides within it. Godard’s act of separation invites us to consider the scene not only as a meditation on the emotional and existential state of the character of Nana but also on the foreshortened possibilities of the cinema itself. As Godard’s shots mirror those of Dreyer we are presented with a consummate portrait of irrevocable loss. This is a complex system of imagery that places Dreyer’s faith against Godard’s doubt without care for the possibility of resolution. Of all Godard’s 1960s films that feature cinema spectatorship the sequence belonging to Masculin Féminin (Masculine Feminine) from 1966 is perhaps the most confounding and certainly the most digressive. A series of events largely driven by a single character’s inability or unwillingness to surrender to the projected image serve to frustrate, fracture and complexify the cinema-viewing experience. It is however, a viewing experience that articulates the depth of Godard’s doubt in the viability of the cinematic form. The sequence, like much of the film itself, centres on the trials of the character Paul played by Jean-Pierre Léaud. Locked in a struggle against the pop-cultural currents of the day and the attendant culture of consumption and appearances, Paul is positioned within the film as a somewhat conflicted and ultimately doomed romantic. His relationship with Madeleine played by real life yé-yé singer Chantal Goya is a source of constant anxiety. The world that he inhabits, however marginally, of nightclubs, pop records and publicity seems philosophically at odds with the classical music and literature that he avidly devours. If the cinema-viewing scene of Vivre Sa Vie is defined by the enraptured intensity of Anna Karina’s gaze, the corresponding scene in Masculin Féminin stands, at least initially, as the very model of distracted spectatorship. As the film in the theatre starts, Paul who has been squeezed out of his seat next to Madeleine by her jealous girlfriend, declares that he needs to go to the toilet. On entering the bathroom he is confronted by the sight of a pair of men locked in a passionate kiss. It is a strange and disarming turn of events that prompts his hastily composed graffiti response: down with the republic of cowards. For theorist Nicole Brenez the appearance of these male lovers “is practically a fantasmatic image evoked by the amorous situation that Paul is experiencing” (Brenez 174). This quasi-spectral appearance of embracing lovers and grafitti writing is echoed in the following sequence where Paul once again leaves the theatre, this time to fervently inform the largely indifferent theatre projectionist about the correct projection ratio of the film being shown. On his graffiti strewn journey back inside Paul encounters an embracing man and woman nestled in an outer corner of the theatre building. Silent and motionless the presence of this intertwined couple is at once unsettling and prescient providing “a background real for what is being projected inside on the screen” (Brenez 174). On returning to the theatre Paul asks Madeleine to fill him in on what he has missed to which she replies, “It is about a man and woman in a foreign city who…”. Shot in Stockholm to appease the Swedish co-producers that stipulated that part of the production be made in Sweden, the film within a film occupies a fine line between restrained formal artfulness and pornographic violence. What could have been a creatively stifling demand on the part of his financial backers was inverted by Godard to become a complex exploration of power relations played out through an unsettling sexual encounter. When questioned on set by a Swedish television reporter what the film was about the filmmaker curtly replied, “The film has a lot to do with sex and the Swedish are known for that” (Masculin Féminin). The film possesses a barely concealed undertow of violence. A drama of resistance and submission is played out within the confines of a starkly decorated apartment. The apartment itself is a zone in which language ceases to operate or at the least is reduced to its barest components. The man’s imploring grunts are met with the woman’s repeated reply of “no”. What seemingly begins as a homage to the contemporaneous work of Swedish director Ingmar Bergman quickly slides into a chronicle of coercion. As the final scene of seduction/debasement is played out on the screen the camera pulls away to reveal the captivated gazes of Madeleine and her friends. It finally rests on Paul who then shuts his eyes, unable to bear what is being shown on the screen. It is a moment of refusal that marks a turning away not only from this projected image but from cinema itself. A point made all the clearer by Paul’s voiceover that accompanies the scene: We went to the movies often. The screen would light up and we would feel a thrill. But Madeleine and I were usually disappointed. The images were dated and jumpy. Marilyn Monroe had aged badly. We felt sad. It wasn't the movie of our dreams. It wasn't that total film we carried inside ourselves. That film we would have liked to make. Or, more secretly, no doubt the film we wanted to live. (Masculin Féminin) There was a dogged relentlessness to Godard’s interrogation of the cinema through the very space of its display. 1963’s Le Mépris (Contempt) swapped the public movie theatre for the private screening room; a theatrette emblazoned with the words Il cinema é un’invenzione senza avvenire. The phrase, presented in a style that recalled Soviet revolutionary graphics, is an Italian translation of Louis Lumiere’s 1895 appraisal of his new creation: “The cinema is an invention without a future.” The words have an almost physical presence in the space providing a fatalistic backdrop to the ensuing scene of conflict and commerce. As an exercise in self reflexivity it at once serves to remind us that even at its inception the cinema was cast in doubt. In Le Mépris the pleasures of spectatorship are played against the commercial demands of the cinema as industry. Following a screening of rushes for a troubled production of Homer’s Odyssey a tempestuous exchange ensues between a hot-headed producer (Jeremy Prokosch played by Jack Palance) and a calmly philosophical director (Fritz Lang as himself). It is a scene that attests to Godard’s view of the cinema as an art form that is creatively compromised by its own modes of production. In a film that plays the disintegration of a relationship against the production of a movie and that features a cast of Germans, Italians and French it is of no small consequence that the movie producer is played by an American. An American who, when faced with a creative impasse, utters the phrase “when I hear the word culture I bring out my checkbook”. It is one of Godard’s most acerbic and doubt filled sequences pitting as he does the implied genius of Lang against the tantrum throwing demands of the rapacious movie producer. We are presented with a model of industrial relations that is both creatively stifling and practically unworkable. Certainly it was no coincidence that Le Mépris had the biggest budget ($1 million) that Godard has ever worked with. In Godard’s 1965 film Une Femme Mariée (A Married Woman), he would once again use the movie theatre as a location. The film, which dealt with the philosophical implications of an adulterous affair, is also notable for its examination of the Holocaust and that defining event’s relationship to personal and collective memory. Biographer Richard Brody has observed that, “Godard introduced the Auschwitz trial into The Married Woman (sic) as a way of inserting his view of another sort of forgetting that he suggested had taken hold of France—the conjoined failures of historical and personal memory that resulted from the world of mass media and the ideology of gratification” (Brody 196-7). Whatever the causes, there is a pervading sense of amnesia that surrounds the Holocaust in the film. In one exchange the character of Charlotte, the married woman in question, momentarily confuses Auschwitz with thalidomide going on to later exclaim that “the past isn’t fun”. But like the barely repressed memories of her past indiscretions, the Holocaust returns at the most unexpected juncture in the film. In what starts out as Godard’s most overt reference to the work of Alfred Hitchcock, Charlotte and her lover secretly meet under the cover of darkness in a movie theatre. Each arriving separately and kitted out in dark sunglasses, there is breezy energy to this clandestine rendezvous highly reminiscent of the work of the great director. It is a stylistic point that is underscored in the film by the inclusion of a full-frame shot of Hitchcock’s portrait in the theatre’s foyer. However, as the lovers embrace the curtain rises on Alain Resnais’s 1955 documentary Nuit et Brouillard (Night and Fog). The screen is filled with images of barbed wire as the voice of narrator Jean Cayrol informs the audience that “even a vacation village with a fair and a steeple can lead very simply to a concentration camp.” It is an incredibly shocking moment, in which the repressed returns to confirm that while memory “isn’t fun”, it is indeed necessary. An uncanny sense of recognition pervades the scene as the two lovers are faced with the horrendous evidence of a past that refuses to stay subsumed. The scene is all the more powerful for the seemingly casual manner it is relayed. There is no suspenseful unveiling or affected gauging of the viewers’ reactions. What is simply is. In this moment of recognition the Hitchcockian mood of the anticipation of an illicit rendezvous is supplanted by a numbness as swift as it is complete. Needless to say the couple make a swift retreat from the now forever compromised space of the theatre. Indeed this scene is one of the most complex and historically layered of any that Godard had produced up to this point in his career. By making overt reference to Hitchcock he intimates that the cinema itself is deeply implicated in this perceived crisis of memory. What begins as a homage to the work of one of the most valorised influences of the Nouvelle Vague ends as a doubt filled meditation on the shortcomings of a system of representation. The question stands: how do we remember through the cinema? In this regard the scene signposts a line of investigation that would become a defining obsession of Godard’s expansive Histoire(s) du cinéma, a project that was to occupy him throughout the 1990s. Across four chapters and four and half hours Histoire(s) du cinéma examines the inextricable relationship between the history of the twentieth century and the cinema. Comprised almost completely of filmic quotations, images and text, the work employs a video-based visual language that unremittingly layers image upon image to dissolve and realign the past. In the words of theorist Junji Hori “Godard's historiography in Histoire(s) du cinéma is based principally on the concept of montage in his idiosyncratic sense of the term” (336). In identifying montage as the key strategy in Histoire(s) du cinéma Hori implicates the cinema itself as central to both Godard’s process of retelling history and remembering it. However, it is a process of remembering that is essentially compromised. Just as the relationship of the cinema to the Holocaust is bought into question in Une Femme Mariée, so too it becomes a central concern of Histoire(s) du cinéma. It is Godard’s assertion “that the cinema failed to honour its ethical commitment to presenting the unthinkable barbarity of the Nazi extermination camps” (Temple 332). This was a failure that for Godard moved beyond the realm of doubt to represent “nothing less than the end of cinema” (Brody 512). In October 1976 the New Yorker magazine published a profile of Jean Luc Godard by Penelope Gilliatt a writer who shared the post of film critic at the magazine with Pauline Kael. The article was based on an interview that took place at Godard’s production studio in Grenoble Switzerland. It was notable for two things: Namely, the most succinct statement that Godard has made regarding the enduring sense of criticality that pervades his work: “A good film is a matter of questions properly put.” (74) And secondly, surely the shortest sentence ever written about the filmmaker: “Doubt stands.” (77)ReferencesÀ Bout de soufflé. Dir. Jean Luc Godard. 1960. DVD. Criterion, 2007. Brenez, Nicole. “The Forms of the Question.” For Ever Godard. Eds. Michael Temple, James S. Williams, and Michael Witt. London: Black Dog, 2004. Brody, Richard. Everything Is Cinema: The Working Life of Jean-Luc Godard. New York: Metropolitan Books / Henry Holt & Co., 2008. Daney, Serge. “The Godard Paradox.” For Ever Godard. Eds. Michael Temple, James S. Williams, and Michael Witt. London: Black Dog, 2004. Gilliat, Penelope. “The Urgent Whisper.” Jean-Luc Godard Interviews. Ed. David Sterritt. Jackson: University Press of Mississippi, 1998. Godard, Jean-Luc. “Jean-Luc Godard: 'From Critic to Film-Maker': Godard in Interview (extracts). ('Entretien', Cahiers du Cinema 138, December 1962).” Cahiers du Cinéma: 1960-1968 New Wave, New Cinema, Reevaluating Hollywood. Ed. Jim Hillier. Cambridge, Mass.: Harvard University Press, 1986. Histoires du Cinema. Dir. and writ. Jean Luc Godard. 1988-98. DVD, Artificial Eye, 2008. Hori, Junji. “Godard’s Two Histiographies.” For Ever Godard. Eds. Michael Temple, James S. Williams, and Michael Witt. London: Black Dog, 2004. Le Grand Escroc. Dir. Jean Luc Godard. Perf. Jean Seberg. Film. Ulysse Productions, 1963. Le Mépris. Dir. Jean Luc Godard. Perf. Jack Palance, Fritz Lang. 1964. DVD. Criterion, 2002. La Passion de Jeanne d’Arc. Dir. Carl Theodor Dreyer. Film. Janus films, 1928. MacCabe, Colin. Godard: A Portrait of the Artist at 70. London: Bloomsbury, 2003. Masculin Féminin. Dir. and writ. Jean Luc Godard. Perf. Jean-Pierre Léaud. 1966. DVD. Criterion, 2005. Nuit et Brouillard. Dir Alain Resnais. Film. Janus Films, 1958. Perec, Georges. Things: A Story of the Sixties. Trans. David Bellos. London: Collins Harvill, 1990. (Originally published 1965.) Sontag, Susan. “Godard’s Vivre Sa Vie.” Against Interpretation and Other Essays. New York: Picador, 2001. Temple, Michael, James S. Williams, and Michael Witt, eds. For Ever Godard. London: Black Dog, 2004. Une Femme Mariée. Dir. and writ. Jean Luc Godard. Perf. Macha Meril. 1964. DVD. Eureka, 2009. Vivre Sa Vie. Dir. and writ. Jean Luc Godard. Perf. Anna Karina. 1962. DVD. Criterion, 2005. Week End, Dir. and writ. Jean Luc Godard. 1967. DVD. Distinction Series, 2005.