Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: VIRTUE OF APPRECIATION.
Статті в журналах з теми "VIRTUE OF APPRECIATION"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-50 статей у журналах для дослідження на тему "VIRTUE OF APPRECIATION".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
1
Ross, Lewis. "THE VIRTUE OF CURIOSITY." Episteme 17, no. 1 (August 2, 2018): 105–20. http://dx.doi.org/10.1017/epi.2018.31.
Повний текст джерелаАнотація:
ABSTRACTA thriving project in contemporary epistemology concerns identifying and explicating the epistemic virtues. Although there is little sustained argument for this claim, a number of prominent sources suggest that curiosity is an epistemic virtue. In this paper, I provide an account of the virtue of curiosity. After arguing that virtuous curiosity must be appropriately discerning, timely and exacting, I then situate my account in relation to two broader questions for virtue responsibilists: What sort of motivations are required for epistemic virtue? And do epistemic virtues need to be reliable? I will sketch an account on which curiosity is only virtuous when rooted in a non-instrumental appreciation of epistemic goods, before arguing that curiosity can exhibit intellectual virtue irrespective of whether one is reliable in satisfying it.
2
Paddock, Caroline. "Is Art a Virtue?" Southwest Philosophy Review 36, no. 1 (2020): 169–77. http://dx.doi.org/10.5840/swphilreview202036119.
Повний текст джерелаАнотація:
In several articles, Peter Goldie argues that artistic production and appreciation should enjoy the status of full-fledged virtues. In this paper, I draw on the Summa Theologiae of Thomas Aquinas to provide a more nuanced account of artistic or aesthetic virtue. First, I raise some objections to Goldie’s account. Next, I show that, unlike Goldie, Aquinas distinguishes between virtue “properly so called” and virtue in a more restricted sense, and he calls art a virtue only in the restricted sense. In other words, art is a true human excellence, but is not (as Goldie claims) intimately connected to human flourishing in the way that the moral virtues are. Next, I show that there is room in Aquinas’s account for Goldie’s claims that art is done not as a means to another end but rather “under the guise of the good.” Finally, I consider some other ways to understand Goldie’s intuition and affirm that there might be an intimate connection between artistic practice and some kinds of moral virtue.
3
Miniggio, Hilde D., Pagollang D. Motloba, and Christopher S. Wareham. "Virtue ethics in dentistry - a model for developing virtuous dental practitioners." South African Dental Journal 76, no. 5 (June 30, 2021): 290–93. http://dx.doi.org/10.17159/10.17159/2519-0105/2021/v76no5a9.
Повний текст джерелаАнотація:
There is a renewed appreciation of the contribution of virtue ethics in clinical healthcare practice, including dentistry. This interest in virtue ethics highlights the limitations of only focusing on the development of clinical skills and competence or mere adherence to a set of ethical rules and guidelines. There is also a growing interest and appreciation that an equally important and integral aspect of dental practice is the development of a virtuous character. From this virtue ethics perspective, a virtue is an haracter, a disposition, well entrenched in its possessor.
4
Bailey, Olivia. "What Knowledge is Necessary for Virtue?" Journal of Ethics and Social Philosophy 4, no. 2 (June 5, 2017): 1–18. http://dx.doi.org/10.26556/jesp.v4i2.40.
Повний текст джерелаАнотація:
Critics contend that Aristotelianism demands too much of the virtuous person in the way of knowledge to be credible. This general charge is usually directed against either of two of Aristotelianism’s apparent claims about the necessary conditions for the possession of a single virtue, namely that 1) one must know what all the other virtues require, and 2) one must also be the master of a preternatural range of technical/empirical knowledge. I argue that Aristotelianism does indeed have a very high standard when it comes to the knowledge necessary for the full possession of a virtue, in both of these respects. However, focus on the necessary conditions for full virtue tends to obscure an important fact: some kinds of knowledge are much more important to various virtues than others are. A proper appreciation of the significance of this fact will go a long way toward answering critics’ worries about Aristotelianism’s knowledge requirements.
5
Wood, Nathan. "Gratitude and Alterity in Environmental Virtue Ethics." Environmental Values 29, no. 4 (August 1, 2020): 481–98. http://dx.doi.org/10.3197/096327119x15579936382590.
Повний текст джерелаАнотація:
Rachel Carson begins her revolutionary book Silent Spring with a quote from E.B. White that reads 'we would stand a better chance of survival if we accommodated ourselves to this planet and viewed it appreciatively'. While White's advice can account for an instrumental relationship towards nature, I believe that the more important relationship offered in his recommendation is one of appreciation or gratitude. But how are we to understand gratitude as appreciating Nature non-instrumentally when it has traditionally always been understood as a response to a benefit received? My motivation is to modify our traditional conception of gratitude alongside Simon Hailwood's account of the 'Otherness of Nature' to see how we can truly show gratitude for Nature rather than simply reflecting on how Nature serves human interests.
6
Oliver, Mary Beth, and Anne Bartsch. "Appreciation of Entertainment." Journal of Media Psychology 23, no. 1 (January 2011): 29–33. http://dx.doi.org/10.1027/1864-1105/a000029.
Повний текст джерелаАнотація:
The purpose of this article is to examine the experience of appreciation to media entertainment as a unique audience response that can be differentiated from enjoyment. To those ends, the first section provides a conceptualization of appreciation in which we outline how we are using the term and how it is distinct from questions of emotional valence. The second section discusses the types of entertainment portrayals and depictions that we believe are most likely to elicit feelings of appreciation. Here, we suggest that appreciation is most evident for meaningful portrayals that focus on human virtue and that inspire audiences to contemplate questions concerning life’s purpose. In the final section we consider the affective and cognitive components of appreciation, arguing that mixed-affective responses (rather than bi-polar conceptualizations of affective valence) better capture the experience of appreciation and its accompanying feelings states such as inspiration, awe, and tenderness.
7
SACCAL, Alessandro. "The Marshall Lerner Condition and Money Demand: A Note." Theoretical and Practical Research in the Economic Fields 13, no. 1 (June 30, 2022): 102. http://dx.doi.org/10.14505/tpref.v13.1(25).08.
Повний текст джерелаАнотація:
What are the respective effects of a unit increase in money demand on the real exchange rate and on the current account, all else equal? The real exchange rate is known to appreciate, but the current account need not deteriorate, as the canonical Marshall Lerner condition instead seems to suggest. As this work presents, the current account deteriorates by virtue of a real exchange appreciation due to a fall in the real money supply, all else equal, and vice versa; it further specifies that the current account improves by virtue of a real exchange rate appreciation due to a rise in money demand, all else equal, and vice versa.
8
Grills, Scott. "The Virtue of Patience." Qualitative Sociology Review 16, no. 2 (April 30, 2020): 28–39. http://dx.doi.org/10.18778/1733-8077.16.2.03.
Повний текст джерелаАнотація:
Shaffir (1998:63) writes, “We must learn to reclaim the virtue of patience. When we enhance the pace of doing research, it is often at the expense of acquiring a deep appreciation of the research problem.” This paper engages Shaffir’s claim by examining the importance of undertaking a patient sociology. What is the virtue to be found in prolonged and sustained work? How does this speak to the relationships found in field research and in the identities that inform our work as researchers and theorists? In contrast to recent trends towards various versions of instant or short-term ethnography (e.g., Pink and Morgan 2013) this paper argues for the merits of “slow” ethnography by examining the advantages of relational patience, perspectival patience, and the patience required to fully appreciate omissions, rarities, and secrets of the group.
9
Alzola, Miguel. "Virtuous Persons and Virtuous Actions in Business Ethics and Organizational Research." Business Ethics Quarterly 25, no. 3 (July 2015): 287–318. http://dx.doi.org/10.1017/beq.2015.24.
Повний текст джерелаАнотація:
ABSTRACT:The language of virtue is gaining wider appreciation in the philosophical, psychological, and management literatures. Ethicists and social scientists aim to integrate normative and empirical approaches into a new “science of virtue.” But, I submit, they are talking past each other; they hold radically different notions of what a virtue is. In this paper, I shall examine two conflicting conceptions of virtue, what I call the reductive and the non-reductive accounts of virtue. I shall critically study them and argue that the non-reductive view is the best philosophical account of virtue and the only one that can account for the way we talk about virtue in business and in everyday life. We can only understand what it means to act virtuously through the examination of the attitudes, beliefs, desires, and inclinations of the virtuous agent. I shall illustrate the differences between the reductive and non-reductive accounts by considering the virtue of gratitude.
10
Pouivet, Roger. "Moral and Epistemic Virtues: A Thomistic and Analytical Perspective." Forum Philosophicum 15, no. 1 (June 1, 2010): 1–15. http://dx.doi.org/10.35765/forphil.2010.1501.01.
Повний текст джерелаАнотація:
The article elaborates on the concept of ethics, noting the contrasting definitions of morality virtue-based and rule-based ethics. It highlights the related distinction between virtue epistemology and rule epistemology, stating that the main difference lies in the appreciation of the ethics of belief by either discipline. It also discusses the claim by philosopher Linda Zagzebski that epistemology is a branch of ethics, focusing on the contrary arguments including the perspectives of Saint Thomas Aquinas.
11
Grenz, Stanley J. "The virtue of ambiguity: a response to Archie Spencer." Scottish Journal of Theology 57, no. 3 (August 2004): 361–65. http://dx.doi.org/10.1017/s0036930604000286.
Повний текст джерелаАнотація:
In his essay ‘Culture, Community and Commitments’, Archie Spencer expresses interest in, and appreciation for, my proposal for evangelical theology, because he finds in me what he characterizes as ‘a moderating voice between the extremes’ in the contemporary discussion. I am deeply gratified that a younger theologian of his potential would look to me as a pioneer and would honor me by taking such keen interest in my work.
12
Tudge, Jonathan R. H., Lia B. L. Freitas, Lia O’Brien, and Irina L. Mokrova. "Methods for Studying the Virtue of Gratitude Cross-Culturally." Cross-Cultural Research 52, no. 1 (October 26, 2017): 19–30. http://dx.doi.org/10.1177/1069397117737017.
Повний текст джерелаАнотація:
Considering gratitude as a virtue, rather than a positive emotion, requires measures different from those more commonly used and which conflate gratitude with appreciation. We here describe those measures, explaining why they are appropriate to the study of gratitude as a virtue. We then discuss how each measure was coded for this special issue, the manner of recruitment of our participants across the seven research sites (Brazil, Guatemala, the United States, Russia, Turkey, China, and South Korea), the overall hypotheses, and the analytic strategies used.
13
Kieran, Matthew. "THE VICE OF SNOBBERY: AESTHETIC KNOWLEDGE, JUSTIFICATION AND VIRTUE IN ART APPRECIATION." Philosophical Quarterly 60, no. 239 (April 2010): 243–63. http://dx.doi.org/10.1111/j.1467-9213.2009.615.x.
Повний текст джерела
14
Evans, C. Stephen. "Accountability and the Fear of the Lord." Studies in Christian Ethics 34, no. 3 (April 12, 2021): 316–23. http://dx.doi.org/10.1177/09539468211009756.
Повний текст джерелаАнотація:
Why did the Biblical writers see the fear of the Lord as a virtue that is conducive to human flourishing? It is difficult for contemporary readers to understand how fear of anything can be virtuous. I propose that the fear of the Lord should be understood as accountability to God. I defend the claim that someone who displays excellence in an accountability relationship does display a virtue, and that this virtue is particularly valuable when exercised in relation to God. If we reject an individualistic view of moral motivation inspired by Kant, we can see that being held accountable does not necessarily diminish personal autonomy. The primary motivation for the person who has the virtue of accountability is not fear of punishment, but a desire to do what is right because it is right, rooted in an appreciation of the standing of one to whom one is accountable.
15
Diessner, Rhett, Rico Pohling, Shawnee Stacy, and Angelika Güsewell. "Trait Appreciation of Beauty: A Story of Love, Transcendence, and Inquiry." Review of General Psychology 22, no. 4 (December 2018): 377–97. http://dx.doi.org/10.1037/gpr0000166.
Повний текст джерелаАнотація:
This review of the trait of appreciation of beauty (AoB) draws from the literature in personality psychology, philosophy, religion, neuroscience, neuro-aesthetics, evolutionary psychology, and the psychology of morality. We demonstrate that AoB can be mapped onto a definition of appreciation that includes perceptual, cognitive, emotional, trait, virtue, and valuing elements. A classic component of defining beauty, unity-in-diversity, is described based on the works of a variety of major philosophers. We next describe that there are at least four channels of appreciation of beauty: natural beauty, artistic beauty, moral beauty, and beautiful ideas. Examining the neuro-aesthetics research indicates that many networks of the brain are involved in mental acts of appreciating beauty, but the medial orbital front cortex (mOFC) is implicated across all four channels of beauty. We then explain how the trait of AoB is a member of three different families of traits: traits of love, traits of transcendence, and traits of inquiry. Next we briefly explain why Kant may have been more correct than Hegel concerning beauty and the good soul. We then present evidence that women may appreciate beauty somewhat more than men. Data from many cultures and nations consistently indicate this. After that we claim AoB leads to individual and collective flourishing. We examine and summarize studies that indicate appreciation of natural beauty leads to a wide variety of positive outcomes; we focus on the importance of open-mindedness that accompanies engagement with artistic beauty; and we summarize studies regarding the moral emotion of elevation and appreciation of moral beauty. Suggested future directions for research are embedded in each subsection of the paper.
16
Brata, Ida Bagus. "BAJRA SANDHI: MONUMEN PERJUANGAN RAKYAT BALI SUMBANGAN TERHADAP TEGAKNYA KEDAULATAN NEGARA KESATUAN REPUBLIK INDONESIA." Jurnal Santiaji Pendidikan (JSP) 4, no. 2 (July 24, 2014): 118–25. http://dx.doi.org/10.36733/jsp.v4i2.453.
Повний текст джерелаАнотація:
Bali as one of the battle ground against the colonizer holds many historic value. To commemorate the patriots’ virtue that was given for Indonesia, a monument called Bajra Sandhi was built. There are archieves about the virtues of Balinese patriots before and after the Independence Day. The monument is expected to give benefits for the sake of improving appreciation of the young generations in experiencing patriotic values that are inherited. The monument is the identity and the symbol of togetherness and as a media of communication between the post generations to the next generation. The track records of the patriots that are documented are a kind of guidance in developing and preserving the unity of the nation for the future.
17
Widisuseno, Iriyanto. "ETIKA NATURAL TAOISME DAN IMPLEMENTASINYA." HUMANIKA 23, no. 2 (December 1, 2016): 49. http://dx.doi.org/10.14710/humanika.v23i2.13645.
Повний текст джерелаАнотація:
Ethical life according to Taoism means a way of life back to nature. Man must be able to interpret the laws of nature in an ethical perspective, and practice in the life of others. Taoism teaches life ethics need to be equipped virtue, which has a purity of heart that is sacred, or the sincerity and willingness to live for others. Taoist virtues law contains universal values, relevant for the people of Indonesia who are experiencing erosion and weakening of the appreciation of moral values. In addition, the transition period of political culture, especially from the time period of bureaucratic power to a democratic system of popular sovereignty towards civil society. Universal values of natural ethics Taoism in line with the ethical teachings of Pancasila.
18
Pigliucci, Massimo. "Science Wars, Scientism, and Think Tanks." Journal of Cognitive Historiography 5, no. 1-2 (November 6, 2020): 189–96. http://dx.doi.org/10.1558/jch.39456.
Повний текст джерелаАнотація:
The present contribution offers a précis of the second edition of Nonsense on Stilts: How to Tell Science from Bunk (Pigliucci 2018). The aim of the book is to explore the complex landscape populated by science, pseudoscience, and everything in between, what in philosophy is known as the “demarcation problem.” However, the author maintains that little progress can be done in public understanding and appreciation of science unless we also explore the historical, sociological and psychological motivations that lead people to believe in “nonsense on stilts.” Further, it is incumbent on scientists and science educators to act “virtuously” whenever dealing with pseudoscientific claims, an effort that may be greatly helped by the adoption of a virtue epistemological approach, analogous to virtue ethics in moral philosophy.
19
Rae, Paul. "Workshop of Filthy Creation: The Theatre Assembled." TDR/The Drama Review 59, no. 4 (December 2015): 117–32. http://dx.doi.org/10.1162/dram_a_00500.
Повний текст джерелаАнотація:
Assemblage theory provides a framework for registering the active roles played by nonhuman entities in the creation of theatrical events. In particular, it enables a greater appreciation of how technical and other theatrical production elements inform performance analysis. In the Wooster Group’s House/Lights, people and things make equal attentional demands upon the audience; appropriately, a documentary on installing the production makes this most apparent. Additionally, the National Theatre’s Frankenstein performs these animating forces as a theatrical virtue.
20
Hill, Thomas. "Finding Value in Nature." Environmental Values 15, no. 3 (August 2006): 331–41. http://dx.doi.org/10.1177/096327190601500308.
Повний текст джерелаАнотація:
This paper explores the idea that a proper valuing of natural environments is essential to (and not just a natural basis for) a broader human virtue that might be called ‘appreciation of the good’. This kind of valuing can explain, without any commitment to a metaphysics of intrinsic values, how and why it is good to value certain natural phenomena for their own sakes. The objection that such an approach is excessively human-centred is considered and rebutted.
21
Pellecchia, Linda. "The Patron's Role in the Production of Architecture: Bartolomeo Scala and the Scala Palace." Renaissance Quarterly 42, no. 2 (1989): 258–91. http://dx.doi.org/10.2307/2861627.
Повний текст джерелаАнотація:
Architectural patronage in the late Quattrocento was a way of demonstrating status. In spite of the republican and unaristocratic rhetoric espoused by the Florentine ruling class, powerful families, like the Medici or Strozzi, sought to impress their compatriots with conspicuous displays of wealth. In the course of the fifteenth century, the attitude towards the manifestation of riches passed from a medieval and Christian contempt to a distinct appreciation of magnificence as a virtue and duty of the rich. This need to impress is nowhere more apparent than in the patronage of architecture—especially palace building.
22
Collier, Allison. "Fasting: A congregational call for Baptists to reclaim a neglected discipline." Review & Expositor 117, no. 4 (November 2020): 464–73. http://dx.doi.org/10.1177/0034637320971701.
Повний текст джерелаАнотація:
For many in Baptist churches in the United States, the spiritual discipline of fasting is a common word and an uncommon practice. This article suggests the need to reclaim the discipline in congregational settings, which would lead to both knowledge of the history and application of the discipline. Included is a brief overview of the triadic structure of fasting, vice, and virtue, as well as cultural and medical concerns. The goal is to understand lack to draw closer to God, thus allowing for a more complete appreciation of food and feasting.
23
Omowumi, Ogunyemi. "Arts, Virtue and Character: Perspectives from Philosophy and Psychology." European Journal of Interdisciplinary Studies 4, no. 3 (November 29, 2018): 32. http://dx.doi.org/10.26417/ejis.v4i3.p32-38.
Повний текст джерелаАнотація:
: In today’s world, the tendency to live constantly connected to a virtual digital space makes it difficult to have an ambiance that fosters paused reflections. Often times, one needs to make a conscious effort to stop and think if one recognises the importance of reflections for making the deliberated choices needed for self-development. For many people, a break from the frenzy of activities is facilitated by arts, such as narratives and music. Interestingly, more than just means of entertainment, the arts can be important catalysts for learning processes. Ancient philosophers affirmed that music is helpful in education to virtue as it tempers the emotions of a child to raise it towards the good. However, such high regards for art and music in character formation is often forgotten today.From the perspective of contemporary narrative philosophy, each action or choice which builds up into the habit is best understood as part of a continuous narrative. One understands the self better when considering it as the protagonist of a narrative moving from a beginning towards an end, guided by chosen goals which are good for the acting subject. Additionally contemporary psychologists acknowledge the role of the arts in character formation. This conceptual paper brings together ideas from psychology and philosophy in order to explore the role of some forms of art in character development. The appreciation of the on-going construction of the plot of one’s life-story guided by the intrinsic goods that promote human flourishing (including aesthetic experiences), may serve as a foundation for understanding the importance of coherence and unity of life for building character.
24
Powell, Russell C. "Transforming Genius into Practical Power." Environmental Ethics 42, no. 1 (2020): 21–37. http://dx.doi.org/10.5840/enviroethics20204214.
Повний текст джерелаАнотація:
John Muir can be interpreted to have employed a similar strategy in his earliest conservation advocacy writings as the strategy Ralph Waldo Emerson employed to overcome the public futility of his personal ideals. Like Emerson, Muir came to offset the despair he felt at the political impotence of his conscience with a positive outlook on his potential to embody his subjective ideals both in his personal character and in his contributions to concrete forms of social practice. Muir thus can be shown to have standing in the environmental virtue ethics tradition by dint of his appreciation for the necessity of virtuous political participation in movements for social reform.
25
Henley, John. "The End of Tolerance." Pacifica: Australasian Theological Studies 13, no. 1 (February 2000): 25–48. http://dx.doi.org/10.1177/1030570x0001300104.
Повний текст джерелаАнотація:
Tolerance has received less critical scrutiny than most liberal values. This article traces the history of tolerance from the time of Locke, through Mill, to the present day. It critically reviews the approaches of Dworkin, Walzer and Rorty, all of which it finds wanting. It notes that Walzer's “enthusiasm” for diversity represents a shift from liberalism towards pluralism. Theologians such as Biggar and Markham share Walzer's “enthusiasm” but fail to link it to the distinctive commitment of Christian communities. Hauerwas contends that such commitment offers the prospect of genuine peace. The paper concludes that a true appreciation of the Christian virtue of patience supports this contention.
26
Jefferts Schori, Katharine. "THE PURSUIT OF HAPPINESS IN THE CHRISTIAN TRADITION: GOAL AND JOURNEY." Journal of Law and Religion 29, no. 1 (February 2014): 57–66. http://dx.doi.org/10.1017/jlr.2013.4.
Повний текст джерелаАнотація:
AbstractThis article explores resources within the Christian theological tradition that recognize happiness in earthly life while also preparing Christians for ultimate happiness through union with God. Two resources explored in the article are the appreciation of happiness in Jesus's ministry and its engagement with Greek philosophy. After exploring these resources, the article turns to Aelred of Rievaulx, the great medieval theologian, to investigate how moral virtue, transcendent happiness, and earthly pleasure are harmonious parts of a holistic Christian vision of happiness. Finally, after examining Aelred's contribution, the article considers how this integrated view of happiness can help us to think through the problems of happiness in our lives today.
27
Gong, Hongmin. "Exploration on the Influence of Music Aesthetic Education on Students' Quality-Oriented Education in Colleges and Universities." International Journal of Education and Humanities 8, no. 3 (May 17, 2023): 1–4. http://dx.doi.org/10.54097/ijeh.v8i3.8072.
Повний текст джерелаАнотація:
As the means and ways to cultivate students with well-rounded development of "virtue, intelligence, physical conditions, mind status and community service", aesthetic education is of great significance and practical value to the quality education and aesthetic cultivation of contemporary students. At the same time, music, as the most important part of aesthetic education, has an irreplaceable role in the art edification and literary connotation cultivation. Therefore, to cultivate students' artistic quality and improve students' music literacy, aesthetic education has an irreplaceable role and significance. The paper will explore and study the two aspects of "music appreciation" and "vocal performance" through the analysis of music aesthetic education courses in colleges and universities.
28
Zhang, Jian, Yurong Cheng, and Bing Ran. "Value-added Evaluation System for Vocational School Students Construction and Practice Research." Review of Educational Theory 4, no. 4 (November 25, 2021): 90. http://dx.doi.org/10.30564/ret.v4i4.3813.
Повний текст джерелаАнотація:
Student evaluation in the new era should be rooted in the educational macro background of "cultivating people by virtue" and comply with the overall policy orientation of educational evaluation reform. This research focuses on the construction and implementation of value-added evaluation system. Combined with the characteristics of vocational school students, this paper constructs a four-level index system and refines the student evaluation standards. The evaluation subjects are students, head teachers, teachers, parents and enterprise managers. Through the development of the related APP, it is convenient for each evaluation subject to input information, and finally use K-line chart to visually present the change process of the appreciation in students' literacy. A value-added evaluation system with strong timeliness, objectivity, motivation and operability is constructed.
29
Minaya Gómez, Francisco Javier. "AMAZEMENT and FEAR in Guthlac A and Guthlac B: Emotional Communities, Polysemy and Models of Sainthood." Philologica Canariensia, no. 29 (2023) (May 31, 2023): 237–57. http://dx.doi.org/10.20420/phil.can.2023.598.
Повний текст джерелаАнотація:
This article explores the role of fear and awe in Guthlac A and that of wonder in Guthlac B. Based on recent emotion theories, scholarship on the adaptation of Latin sources into Old English verse, and studies on emotional communities in the Middle Ages, the purpose of this paper is to examine how these two Old English authors interpret emotional experience in these poems and how they construct an effective emotional dimension in their texts that is linked to doctrinal ideas. This research reveals how each of these authors prefers some emotional response over others and how they also employ figurative language to transmit a series of doctrinal messages that are constructed around an appreciation of saintly virtue and secular and religious knowledge, and a fear of moral contamination that is triggered by the demonic.
30
Lasquety-Reyes, Jeremiah A. "Computer Simulations of Ethics: the Applicability of Agent-Based Modeling for Ethical Theories." European Journal of Engineering and Formal Sciences 2, no. 2 (June 12, 2018): 76. http://dx.doi.org/10.26417/ejef.v2i2.p76-85.
Повний текст джерелаАнотація:
I consider the applicability of Agent-Based Modeling (ABM) and computer simulations for ethical theories. Though agent-based modeling is already well established in the social sciences, it has not yet found acceptance in the field of philosophical ethics. Currently, there are only a few works explicitly connecting ethics with agent-based modeling. In this paper, I show that it is possible to build computer simulations of ethical theories and that there are also potential benefits in doing so: (1) the opportunity for virtual ethical experiments that are impossible to do in real life, and (2) an increased understanding and appreciation of an ethical theory either through the programming implementation or through the visual simulation. In the first part of the paper, I mention some social science simulations with ethical import that could encourage ethicists to work with ABM. Second, I list the few pioneering works that attempt to combine computer simulation with philosophical ethics, the most prominent being Evolving Ethics: The New Science of Good and Evil (2010) by Mascaro et al. Third, I give pointers for the computer simulation of the most prominent ethical theories: deontological ethics, utilitarianism, feminist care ethics, and virtue ethics. In the final part, I consider the potential of using an existing reference model for the simulation of human behavior, the PECS model, as the foundation for a computer simulation of virtue ethics.
31
Lasquety-Reyes, Jeremiah A. "Computer Simulations of Ethics: The Applicability of Agent-Based Modeling for Ethical Theories." European Journal of Formal Sciences and Engineering 6, no. 2 (August 10, 2023): 75–92. http://dx.doi.org/10.2478/ejfe-2023-0015.
Повний текст джерелаАнотація:
Abstract I consider the applicability of Agent-Based Modeling (ABM) and computer simulations for ethical theories. Though agent-based modeling is already well established in the social sciences, it has not yet found acceptance in the field of philosophical ethics. Currently, there are only a few works explicitly connecting ethics with agent-based modeling. In this paper, I show that it is possible to build computer simulations of ethical theories and that there are also potential benefits in doing so: (1) the opportunity for virtual ethical experiments that are impossible to do in real life, and (2) an increased understanding and appreciation of an ethical theory either through the programming implementation or through the visual simulation. In the first part of the paper, I mention some social science simulations with ethical import that could encourage ethicists to work with ABM. Second, I list the few pioneering works that attempt to combine computer simulation with philosophical ethics, the most prominent being Evolving Ethics: The New Science of Good and Evil (2010) by Mascaro et al. Third, I give pointers for the computer simulation of the most prominent ethical theories: deontological ethics, utilitarianism, feminist care ethics, and virtue ethics. In the final part, I consider the potential of using an existing reference model for the simulation of human behavior, the PECS model, as the foundation for a computer simulation of virtue ethics.
32
POETTERING, JORUN. "Paradise for Whom? Conservatism and Progress in the Perception of Rio de Janeiro's Drinking-Water Supply, Sixteenth to Nineteenth Centuries." Journal of Latin American Studies 50, no. 3 (September 28, 2017): 703–27. http://dx.doi.org/10.1017/s0022216x17001158.
Повний текст джерелаАнотація:
AbstractThis article examines the ways in which the perception of Rio de Janeiro's drinking water contributed to shaping the city's hydric management in colonial and imperial times. Even though the general assessment of climate and vegetation changed from paradisiacal to noxious in the second half of the eighteenth century in accordance with Enlightenment ideas, this had no effect on the locals’ appreciation of the city's drinking water. The criteria for evaluating the quality and quantity of available water were based on works from classical antiquity and remained essentially unchanged from early colonial times to the end of the empire. Not even population growth and increasing susceptibility to epidemics in the nineteenth century induced the authorities to reform the water supply system, as they were confident that the city was provided with good and abundant water by virtue of its natural predisposition.
33
Carrillo-Santarelli, Nicolás. "Gender Identity, and Equality and Non-discrimination of Same Sex Couples." American Journal of International Law 112, no. 3 (July 2018): 479–85. http://dx.doi.org/10.1017/ajil.2018.51.
Повний текст джерелаАнотація:
In its advisory opinion, OC-24/17 (Advisory Opinion), the Inter-American Court of Human Rights (IACtHR or Court) addressed globally debated issues concerning gender identity, same-sex relationships, and the rights of LGBTI persons. As discussed below, the Court reached conclusions more progressive than those of its European counterpart, due to its finding that the principle of individual autonomy is embedded in the foundations of human rights law and permeates individual self-determination, the free development of one's personality, and the protection of different models of the family. In line with an apparent trend in the Court's case law, the Advisory Opinion rejects the idea that domestic societies are sometimes entitled, by virtue of a margin of appreciation, to choose among different possibilities for protecting human rights, provided that certain international legal limits are observed—an idea addressed in the dissenting opinion.
34
Hahn, Hans Peter. "The Appropriation of Bicycles in West Africa." Transfers 2, no. 2 (June 1, 2012): 31–48. http://dx.doi.org/10.3167/trans.2012.020204.
Повний текст джерелаАнотація:
Bicycles have a wide range of functions and roles in West Africa. They have vital functions for everyday necessities, but they also constitute prestige objects. The appreciation of bicycles in Africa started very early, almost simultaneously with their diffusion as consumer goods in Europe. However, the adoption of bicycles followed a specific pathway, which is explained in this article within the conceptual framework of appropriation. Cultural appropriation highlights the significant modifications of bicycles in Africa and the abandonment of some functions like braking. In spite of the technical simplifications, modified bicycles are perceived as having higher value, by virtue of their fitness for the tough roads and their increased reliability. Appropriation results in a specific “Africanized“ bicycle, which makes possible a prolonged usage. This essay argues that the “Africanized“ bicycle constitutes a model of sustainability in matters of transport, one which is not sufficiently recognized in current debates about sustainable innovations.
35
Navarro, Jessica L., and Jonathan R. H. Tudge. "What Is Gratitude? Ingratitude Provides the Answer." Human Development 64, no. 2 (2020): 83–96. http://dx.doi.org/10.1159/000511185.
Повний текст джерелаАнотація:
Current scholarship on “gratitude” has largely ignored its opposite – ingratitude. As a result, gratitude is no longer distinguishable from constructs such as appreciation and happiness. This was not the case over previous centuries – ingratitude was viewed as something monstrous, a failure to reciprocate would loosen the bonds holding society together. The opposite, gratitude, was seen as a virtue. Reciprocity has come under attack because “obligation” has been understood in only one of two possible senses. The first relates to contracts and justice – one has a heteronomous obligation to pay off a debt or fulfill a contract. The second is a sense of obligation that comes from within, autonomously – the desire to help those that have helped us. Here, we argue, is where gratitude and ingratitude are situated. This view has two important consequences; one relates to the measurement of gratitude and the other to raising youth to be grateful people.
36
Coupet, Sacha. "Valuing All Identities Beyond the Schoolhouse Gate: The Case for Inclusivity as a Civic Virtue in K-12." Michigan Journal of Gender & Law, no. 27.1 (2020): 1. http://dx.doi.org/10.36641/mjgl.27.1.valuing.
Повний текст джерелаАнотація:
Increasing social and political polarization in our society continues to exact a heavy toll marked by, among other social ills, a rise in uncivility, an increase in reported hate crimes, and a more pronounced overall climate of intolerance—for viewpoints, causes, and identities alike. Intolerance, either a cause or a consequence of our fraying networks of social engagement, is rampant, hindering our ability to live up to our de facto national motto, “E Pluribus Unum,” or “Out of Many, One” and prompting calls for how best to build a cohesive civil society. Within the public school—an institution conceived primarily for the purpose of inculcating civic virtues thought necessary to foster solidarity in a pluralistic society—the intolerance has contributed to increased bias-based bullying, particularly toward transgender and gender diverse students. The devastating impacts of intolerance and exclusion on transgender and gender-diverse students include disproportionate rates of psychological distress, physical ailments, increased risk of homelessness, and other negative outcomes. As schools ponder how best to meet their needs and create safe and supportive learning environments, some parents have attempted to assert exclusive authority in this domain, challenging practices such as the adoption of gender-complex and LGBTQ-inclusive curricula as well as gender-affirming policies and practices. Parents allege that attempts by schools to accommodate transgender and gender diverse students infringe on their parental rights and the privacy rights of their cisgender children. While some schools have yielded to parental objections, others have resisted. This Article presents a compelling approach for schools both to address the challenges posed by objecting parents and to carry out their original mission of inculcating an appreciation for democratic norms—namely, civility, tolerance, and equality— through the adoption of gender complex and LGBTQ-inclusive curricula. Relying on both long-standing limitations on parents’ ability to exercise curricular control and research on the benefits of inclusive and comprehensive curricula, this Article makes the case that the educational purposes served by gender complex and LGBTQ-inclusive curricula more than justify any alleged burden on parents’ free exercise of religion as protected by the First Amendment or any alleged infringement upon parents’ substantive due process rights as protected by the Fourteenth Amendment. It posits that although both parents and the state share responsibility for shaping our youngest citizens, parental interests should be subordinate to the interests of the state in promoting proteophilic competence—an appreciation for diversity—through public education. This critical educational mission holds the promise of reaching beyond the scope of gender to include the inculcation of civic virtues essential to the health of an increasingly demographically diverse nation: Respect for “other-ness” and the development of skills needed for effective democratic self-governance.
37
SANDUL, PAUL J. P. "The Agriburb: Recalling The Suburban Side Of Ontario, California’s Agricultural Colonization." Agricultural History 84, no. 2 (April 1, 2010): 195–223. http://dx.doi.org/10.1215/00021482-84.2.195.
Повний текст джерелаАнотація:
Abstract This essay spotlights the development of Ontario, California, in the last decades of the nineteenth century. It demonstrates that many agricultural communities in California, particularly so-called agricultural colonies, represent a unique rural suburban type labeled here as "agriburbs." Agriburbs, such as Ontario, were communities consciously planned, developed, and promoted based on the drive for profit in emerging agricultural markets. Advertised as the perfect mix of rural and urban, they promised a superior middle-class lifestyle. On the one hand, agriburbs evoked the myths of agrarian security and virtue, a life on a farm in an environment that was good for both soil and soul. On the other hand, agriburbs were ideally urbane but not urban because of their many amenities that represented cultural symbols of modernity, refinement, and progress. An understanding of California’s agriburbs deepens an appreciation for both the growth and development of California at the turn of the twentieth century and the diversity of suburban types across the American landscape.
38
Nullens, Patrick. "Hope as the Prudent Art of Potentialities: Its Significance for a Christian Economics of Human Flourishing." Philosophia Reformata 83, no. 2 (November 14, 2018): 225–45. http://dx.doi.org/10.1163/23528230-08302004.
Повний текст джерелаАнотація:
Hope is a complex and multifaceted syndrome, an emotion as well as a virtue. It requires attention in a Christian economic paradigm oriented at justice and human flourishing. This article makes a case for this type of interdisciplinary research. Our focus lies on hope with a high (aspirational) agency and prudence. In recent economics, with increasing appreciation for relationships, well-being, and the common good, there is an openness to motivational concepts such as hope. Positive psychology has also given attention to hope as a form of well-being and resilience. We stress the importance of embedding hope in a Christian worldview in the tradition of Abraham Kuyper’s Pro Rege and the work of Nicholas Wolterstorff. Christian thinking fosters the relationship between hope, faith, moral orientation, and worship as imagining a different future. Hope as a prudent art of potentiality is a transformational power, creating a society where humans can flourish and fight off anxiety and despair.
39
Black, Sam. "Toleration and the Skeptical Inquirer in Locke." Canadian Journal of Philosophy 28, no. 4 (December 1998): 473–504. http://dx.doi.org/10.1080/00455091.1998.10715982.
Повний текст джерелаАнотація:
It is a noteworthy achievement of Western liberal democracies that they have largely relinquished the use of force against citizens whose lifestyles offend their members’ sensibilities, or alternatively which violate their members’ sense of truth. Toleration has become a central virtue in our public institutions. Powerful majorities are given over to restraint. They do not, by and large, expect the state to crush eccentrics, nonconformists, and other uncongenial minorities in their midst. What precipitated this remarkable evolution in our political culture?The road to toleration originates in the debates provoked by religious dissent in the early modem period. This road was paved in part by a grudging appreciation of the necessity for pragmaticaccommodation. The wars of religion that had devastated the Continent educated the political classes about the costs of persecution. A policy of state-imposed religious intolerance was widely understood to be imprudent.In the early modem period there occurs, however, a shift in the arguments adduced in support of the duty of toleration.
40
Flescher, Andrew. "Is There, If Not Virtue, Any Moral Value to Be Found in Payback?" Religions 11, no. 1 (January 6, 2020): 28. http://dx.doi.org/10.3390/rel11010028.
Повний текст джерелаАнотація:
Can payback, punitive action fueled by the desire to hurt an offending aggressor, ever be justified? In Anger and Forgiveness, Martha Nussbaum emphatically answers “no”, arguing that payback and the anger on which it is based, even following severe loss, distracts one from pursuing the betterment and loving nature one should be striving to cultivate instead. Timothy Jackson admires Nussbaum’s appreciation for such a beautiful spiritual ideal but criticizes her for denying credit to the potential feeler of anger for overcoming the temptation to engage in payback, the initial presence of which is critical for a graceful and triumphant self-transformation. Diana Cates, qualifying Jackson, maintains that we should not assume in payback scenarios that it is suffering that is aimed at, even if the experienced pain of an offender is foreseeable. Granting the worthwhile high road Nussbaum and her respondents seek to travel, one may still ask: is there also a positive case to be made for desiring payback in the extreme case of responding to an egregious offense, i.e., an offense that is violent, paralyzing, and life-altering? Payback will not bring a lost loved one back from the dead, but can it bring oneself back from the dead? This essay explores the merits of this possibility, honing in on the therapeutic aspect of the desire—and occasionally the acting out of the desire—for a victim to pay her aggressor back in kind. Drawing on the work of the Christian realist Reinhold Niebuhr, the Judaic thinker and Holocaust survivor Primo Levi, and the Christian ethicist and feminist Giles Milhaven, I argue that while no moral principle ever ought to be adopted out of retributive action—such action is by definition bereft of virtue—we should nevertheless not dismiss too quickly the notion of there being any moral value in desiring payback, for desiring payback might be an egregiously offended victim’s only alternative to the paralysis induced by malice. On this exceptional basis, payback strictly limited to its therapeutic scope may become, for the sake of preserving self-worth, not only tolerable, but a victim’s most preferable alternative.
41
Giordano, James. "A Crisis in Chronic Pain Care: An Ethical Analysis Part Two: Proposed Structure and Function of an Ethics of Pain Medicine." October 2008 5;11, no. 10;5 (October 14, 2008): 589–95. http://dx.doi.org/10.36076/ppj.2008/11/589.
Повний текст джерелаАнотація:
In this paper, we propose a constructive approach to an ethics of pain medicine that is animated by a core philosophy of medicine as specific and focal to the uniqueness of pain, the pain patient, and the pain clinician. This philosophy of pain medicine 1) defines the nature of pain, 2) recognizes the variability and subjectivity of its expression in the pain patient, 3) acknowledges and explicates the vulnerabilities rendered by pain, 4) describes the inherent characteristics and asymmetries of the patient-clinician relationship, and 5) defines the ends of pain care. That these ends entail the provision of “good” care links the epistemic domains of pain medicine to its anthropologic focus and ethically sound conduct. We posit that an ethics of pain medicine should define the profession and sustain the practice. Facts establish (the need for) certain duties and rules of pain medicine. These emphasize the duty to self and others, and an appreciation for relational asymmetries, and dictates that those who enter the profession of pain medicine should be generally aligned with this set of core practical and ethical affirmations and duties. To maintain contemporary relevance, rules, duties, and moral reasoning must adjust to changing conditions. Applied ethics shape the practice within the infrastructure of core rules and duties of the profession. An applied ethics of pain medicine must be pragmatic, and therefore, cannot rely upon, or be reduced to, a single principle or ethical system. A number of ethical systems (such as the use of principles, utilitarianism, casuistry, feminist/ care orientations) all have relative merit and potential limitations. We argue that the obligation to recognize ethical issues, and utilize knowledge to best reflect appropriate moral values rests upon the clinician as a moral agent, and therefore advocate the relevance and importance of an agent-based virtue ethics, recognizing that virtue ethics cannot stand alone, but must be employed within a larger system of ethical intuition. Yet, if such a structure of normative and applied ethics is to be realized, moral consideration must guide evaluation of the current system of pain care, and provide direction for the development and implementation of therapeutically and ethically integrative pain medicine for the future. Key words: Pain medicine, normative ethics, applied ethics, deontology, virtue ethics, humanities
42
Yar, Hasan. "An Invisible School: Social-Cultural Work of the Mosque Organizations." Religions 14, no. 1 (December 30, 2022): 62. http://dx.doi.org/10.3390/rel14010062.
Повний текст джерелаАнотація:
There is a knowledge gap in the contribution of socio-cultural work in Islamic organisations to the participants’ learning and development. This article focuses on the role of the socio-cultural work of Islamic organizations as a form of non-formal education. Education is the internal process of a person which leads to a better understanding of themself and their situation, a critical appreciation of their situation and a conscious and targeted use of the possibilities in their social situation. Therefore, what volunteers learn when they participate in socio-cultural work in mosque organizations will be investigated. The research is based on the case study of a Turkish faith-based organization Milli Görüş Amsterdam-West (MGAW) and its volunteers. The method of the research is ethnographic field research. The research focuses on a specific group of participants, namely, the volunteers who are active at the MGAW. One of the results of the research is that the participants who follow the social-cultural activities of MGAW for a certain period develop a cohesive worldview whereby volunteering becomes a virtue.
43
Laughery, Kenneth R., Stephen L. Young, and Anna Rowe. "Swimming Pool Diving Accidents: Human Factors Analyses of Case Study Data." Proceedings of the Human Factors Society Annual Meeting 36, no. 8 (October 1992): 598–602. http://dx.doi.org/10.1518/107118192786750962.
Повний текст джерелаАнотація:
As many as 350 serious spinal cord injuries occur in the United States every year as a result of diving into swimming pools. While there is substantial data on the demographics of injured divers and the events surrounding their injuries, there has been little analysis of the human factors issues associated with this type of accident. Data from 12 swimming pool diving accidents were analyzed in terms of their human factors issues, and the data revealed a number of consistent findings. By virtue of the fact that pools are fairly common, people generally perceive them to be safe. Compounding this sense of security are several interesting perceptual issues about the water depth and the potential risks. People inherently overestimate distances under water, and this effect is exacerbated by cloudy water. Also, all of the divers in this study were young males, who tend to be excessively optimistic and who hold an unrealistic sense of control over potential hazards. This characteristic of male divers was substantiated by the fact that, even when they knew the water was shallow, they unsuccessfully attempted a “shallow dive”. In addition to these perceptions and control factors, there appears to be a lack of appreciation of the hazards associated with diving into swimming pools. Quadriplegia or death are not commonly perceived to be a consequence of diving. Several suggestions are offered which could lead to a reduction in the number and magnitude of swimming pool diving accidents. One approach is to provide an appreciation of the hazards and consequences associated with diving so people can exercise reasonable judgment about when and where to dive.
44
Mohamed, Yasien. "Winter’s Al-Ghazali on Disciplining the Soul." American Journal of Islam and Society 14, no. 4 (January 1, 1997): 69–85. http://dx.doi.org/10.35632/ajis.v14i4.2218.
Повний текст джерелаАнотація:
Al-Ghazali on Disciplining the Soul (Kitab Riyadat al-Nafs) and OnBreaking the Two Desires (Kitab Kasr alShahwatayn)- Book XXII andXXIII of the Revival of the Religious Sciences (Ihya Ulum h al-Din).Islamic Texts Society, Cambridge, 1995, translation with notes andIntroduction by T.J. Winter.Winter’s translation is the first accurate translation of Books XXII andXXIII of the Ihya’ (Revival) into English. Although Fazlul Karim’s ImamGazzali’s Ibd’ ‘Ulum al-Din was an attempt at translating the Ihya’(Revival) in four volumes, it is in fact an abridged and mutilated translation.Winter’s translation is also supported by a scholarly introductionand notes; therefore, my review will focus on two aspects: the scholarlyapproach of the author and the quality of his translation.We shall present a critical evaluation of Winter’s text as a whole. Whencomparing the English text with the original Arabic, it is to assesswhether the translator managed to capture the content, message, andstyle of the Ihya’. We also pay attention to the choice of words, particularlythe English equivalents of key Arabic terms. As a kind of practicalcriticism we look at the scholarly and literary style of the introduction inthe form of book reviewing and subject the text to “literary appreciation”as an academic exercise in critical reading.Winter’s study of Al-Ghazli’s ethics in English is just one of the contributionsthat have emerged in recent years. Among those worthy ofmentioning is Sherif‘s Ghazali‘s Theory of Virtue, which deals mainlywith philosophic, religious, and mystical virtues. Unlike Winter, heregards the Mizan al-‘Amal as an authentic work by Al-Gazali andmakes frequent reference to it. Sherif divides his book into thirty sections,of which the fourth discourse-“The Refinement of the Soul”-overlaps with Book XX and XXIII of Winter’s translation of the Ihya’ ...
45
Irrera, Elena. "Developing a Sense of Justice." ΠΗΓΗ/FONS 6 (March 10, 2022): 85–121. http://dx.doi.org/10.20318/fons.2021.5810.
Повний текст джерелаАнотація:
In this paper I offer a conceptual characterization of the idea of a “sense of justice” as a suitable motivational basis for respect for the principles of justice in force in a given society, and argue that a similar concern can be found not only in John Rawls, who expressely talks about that notion, but also in Aristotle. My main contention is that both thinkers invite readers to conceive of the sense of justice as an attitude admitting of various degrees, ranging from a fear-inspired respect for the law up to an unconditional appreciation of the established constitutional principles and the laws stemming fom such principles. In the first part of this paper, I will address Aristotle’s view of a natural capacity of human beings for sociability, political participation and functional interdependence within the city culminating in a virtue-based political friendship. In the second part I will contend that, in Rawls’ view, the individual sense of justice is at work not only after the establishment of a public conception of justice (contrary to what a prima facie reading of A Theory of Justice might suggest), but also in a phase ante legem.
46
Futterman, LG, and L. Lemberg. "Harnessing the platelet." American Journal of Critical Care 6, no. 5 (September 1, 1997): 406–14. http://dx.doi.org/10.4037/ajcc1997.6.5.406.
Повний текст джерелаАнотація:
Appreciation of the critical role of platelets in cardiovascular disease came when it was shown that aspirin, by virtue of its ability to block platelet aggregation, reduced the combined incidence of MI, stroke, and vascular death by 25%. Understanding the key role played by platelets in acute thrombotic vascular events prompted the development of a new class of drugs to control platelet action. Platelet aggregation is mediated exclusively by the platelet fibrinogen receptor GP IIb/IIIa. The binding of the receptor with fibrinogen is the final common pathway leading to platelet aggregation and thrombus formation. Abciximab, the first GP IIb/IIIa platelet receptor inhibitor, effectively reduces the thrombotic complications in acute coronary vascular events. The newer GP IIb/IIIa inhibitors, the synthetic peptide antagonists, have been shown to be more specific, to be nonimmunogenic, and to cause less bleeding. It is predictable that an oral GP IIb/IIIa inhibitor will become part of the standard repertoire in patients with unstable angina. The platelet has taken center stage in the battle against arterial thrombosis. The direction of our medical attack on acute coronary events is clear: harness the platelet.
47
Rahmatian, Andreas. "Make the butterflies fly in formation? Management of copyright created by academics in UK universities." Legal Studies 34, no. 4 (December 2014): 709–35. http://dx.doi.org/10.1111/lest.12040.
Повний текст джерелаАнотація:
Universities have increasingly become aware of the fact that the intellectual property (IP) rights that attach to the work of their academics could become significant and valuable assets to the university as an institution and economic organisation. The study involved analysis of the copyright and intellectual property policies of universities in the UK and the interviewing of specialised representatives of universities in relation to the policies of their respective institutions. The principal question of the study was the way in which university policies deal with the issue of ownership of copyright generated by academic staff, which proved to be a sensitive area. University policies presume that, by default, they own all work that academics create as their employees. There seems to be insufficient appreciation of the differentiated legal interpretation of the employees' copyright rule. At least in relation to core academic work (scholarly books and journal articles in particular), initial copyright ownership by the university, by virtue of the statutory employee-copyright rule, is highly doubtful. As a result of the universities' principal position with regard to ownership, university IP policies have resorted to complicated and artificial assignment and licencing provisions, with questionable enforceability.
48
Saiful Anwar. "INSTRUMEN DISTRIBUSI DALAM EKONOMI ISLAM." At Taajir : Jurnal Ekonomi, Bisnis dan Keuangan Syariah 1, no. 1 (August 1, 2019): 37–43. http://dx.doi.org/10.47902/attaajir.v1i1.26.
Повний текст джерелаАнотація:
Abstract
Distribution in the Islamic concept does not only prioritize economic aspects where size is based on the amount of property owned, but also discusses how the use of human potential can be distributed, in the form of appreciation for the right to life in life. Then the distribution is expected to overcome the problem of income distribution between various classes in society. Therefore in Islam Allah SWT implies one form of social virtue, like zakat. If this is used as the concept of income distribution, the economic system will run smoothly and the community will prosper. Gap and hunger will easily be eliminated due to the prevalence of the distribution system. And in Islamic economics a person's wealth does not make the cause of others experiencing economic difficulties, both production and consumption. Therefore Islam provides clear boundaries in living this life, including regulating matters regarding distribution. The whole is to regulate so that there is no social inequality between one party and another party and have an impact on actions or counterproductive. Therefore Islam stipulates the existence of distribution instruments, including the principle of cooperation between mudharabah and musyarakah, the existence of zakat, infaq, alms and endowments as well as other assets or income owned.
Keyword: Distribution, Islamic Economics, Economic System
49
Fios, Frederikus. "Tesis, Antitesis, dan Sintesis Terhadap Agama." Humaniora 5, no. 1 (April 1, 2014): 71. http://dx.doi.org/10.21512/humaniora.v5i1.2982.
Повний текст джерелаАнотація:
From the beginning until now, religion has always been a paradoxical term. Religion has become an ambiguous term because it has both thesis and antithesis that are closely inherent. The thesis is that religion is positive strength striving for virtue, salvation, prosperity, happiness, and peace in the reality of human society globally and locally. On the other hand, religion also appears as negative force to be the antithesis of the religion itself. Problems rise on the religion lie not in the thesis but in the antithesis because thesis and antithesis are always accompanying the dynamics of religion in society reality. So that, it needs a "third way" as a tool to harmonize, align, and reconcile the contradiction. Research used qualitative method with critical hermeneutic approach intended to evaluate the antithesis of religion and show constructive side towards a better future. Based on the results and discussion, there is one thing called synthesis of religion. The synthesis area of religion should be an element that continues to be explored and optimized in order to create peace in the contemporary world and in the future. It takes an appreciation of positivistic religion so religion really becomes a force to liberate human beings from various negative phenomena which discolour the realm of religion.
50
Afuape, Taiwo. "The myth of Black father absenteeism—exploring attachment theory, gendered racism, and the "breakdown of family"." Special issue – Fathers 16, no. 2 (December 4, 2022): 174–93. http://dx.doi.org/10.33212/att.v16n2.2022.174.
Повний текст джерелаАнотація:
I explore the myth of Black father absence and its deleterious effects, by critically reflecting on attachment theory, gendered racism, and the idea of family breakdown. This myth makes sense within a culture that emphasises the exclusive importance of biological mothers and fathers. Building on intersectionality theory, multidimensionality theorists argue that Black men are also discriminated against by virtue of being Black and male. Gendered racism therefore pathologises Black men, Black women, and the Black family as a whole. In particu- lar, as part of the "family breakdown" narrative, "single Black mothers" whose children "do not have a father present in their lives", are a problem to be resolved and a set of problems waiting to happen. Such narratives uphold the political peddling that encourages us to focus on individual behaviour, and not on social context. In contrast, I argue for the importance of an attachment to the world, not just one caregiver, and explore the ways that racism posi- tions some people as belonging, whilst others have their secure base or "epistemic home" (Kinouani, 2021) constantly undermined. Alternatively, developing more social awareness would lead to an appreciation of Black men, Black women, and the Black community as an attachment network.