Disturbance-generated biomass results from endogenous and exogenous natural and cultural disturbances that affect the health and productivity of forest ecosystems. These disturbances can create large quantities of plant biomass on predictable cycles. A systems analysis model has been developed to quantify aspects of system capacities (harvest, transportation, and processing), spatial aspects of the biomass generation process, and deterioration impacts on biomass quality in the various inventory states (field stands, field-harvested inventories, transportation prepared inventories, and production facility inventories). Optimal decision alternatives (...) can be used to guide responses to reclamation, utilization, mitigation, and control. This is particularly advantageous in insect and disease outbreaks, in which the process may last several years, with varying levels of intensity. The prescriptive system description, assuming capacities are fixed, results in a linear programming model. The time-dependent capacity decision model results in a mixed-integer programming model. The analytical model is developed in detail in this analysis. (shrink)

First published in 1981 this book presents an original theoretical treatment of the problems of maintaining full employment in a multisector economic system with a growing population and different rates of technical progress in different sectors. The conditions for full employment and full capacity utilisation are examined when prices are stable and when there is inflation. This approach is carried out, not in terms of input-output relations, as has become customary in multisector models, but rather in terms of vertically (...) integrated sectors. This makes it possible to analyse the economic growth process in terms of the structural dynamics of production, of prices and of employment. Remarkable implications are drawn for a surprisingly large number of theoretical problems, which have been under discussion since Adam Smith: from price theory to the theory of rates of profit and the rates of interest; from production theory to the theories of fluctuating growth, ever-changing composition of output, choice of technique and international trade. (shrink)

The hospital's clinical ethics committee sought to gauge health-care professionals’ level of knowledge and usage of the Mental Capacity Act 2005 within the hospital trust. The hospital's personnel were asked to complete a 10 part questionnaire relating to the basic contents of the Act. Four hundred questionnaires were distributed and 249 (62%) were returned completed and valid for analysis. A ‘pass-mark’ of 70% (7/10) was assumed; the results showed that 48% of respondents scored ≤50% (≤5/10), 74% of respondents scored (...) <70% (<7/10) and only 24% of respondents scored ≥70% (≥7/10). It was concluded that the Mental Capacity Act 2005 was not being effectively implemented within the Trust. Measures to increase the awareness and usage of the Act have subsequently been instigated. We believe that these measures will improve the awareness and knowledge of the Mental Capacity Act 2005 within the hospital Trust lead to its better utilization. (shrink)

This study comparatively examines supervisory reactions of Turkish sales managers to potentially ethical and unethical salesperson behaviors while replicating Hunt and Vasquez-Parraga (1993). Four scenarios representing ethical and unethical conditions of over-stating plant capacity utilization and over-recommending expensive products were presented to the managers. As a result of this comparative study, it is empirically demonstrated that Turkish managers primarily rely on the inherent rightness of a behavior with a focus on the individual (i.e., deontological evaluations) in determining whether (...) a salesperson's behaviors ethical or unethical, but the moral worth of a behavior (i.e., teleological evaluations) also play a role. Turkish managers rely both on the deontological and teleological evaluations in determining their intention to intervene through discipline and rewards. Furthermore, the results are consistent with Hunt and Vitell (1986), Etzioni's moderate deontology and inconsistent with the P-utility theory and ethical egoism. (shrink)

ABSTRACT In this article the Irish harp tradition is re-configured as a space consisting of visual and sonic dimensions. The visual dimension of the Irish harp space incorporates the employment of the instrument in contemporary iconography; the sonic dimension includes the employment of the instrument as a metaphor in contemporary literature and songs. By employing Bloch’s concept of surplus and tracing the path of the Irish harp from its earliest employment in Christian iconography, its prominence as an icon of colonial (...) and Ascendancy rule, and finally its utilisation as an utopian tool to inspire members of the Volunteer and United Irish movements in the late eighteenth century, I identify how the accumulation of centuries of utopian surplus resulted in the creation of an utopian icon that had the capacity to inspire a generation of Irish men and women to critique the prevailing social and political order in the eighteenth century. (shrink)

Pulmonary rehabilitation has demonstrated patients’ physiological and psychosocial improvements, symptoms reduction and health-economic benefits whilst enhances the ability of the whole family to adjust to illness. However, PR remains highly inaccessible due to lack of awareness of its benefits, poor referral and availability mostly in hospitals. Novel models of PR delivery are needed to enhance its implementation while maintaining cost-efficiency. We aim to implement an innovative community-based PR programme and assess its cost-benefit. A 12-week community-based PR will be implemented in (...) primary healthcare centres where programmes are not available. Healthcare professionals will be trained. 73 patients with CRD and their caregivers will compose the experimental group. The control group will include dyads age- and disease-matched willing to collaborate in data collection but not in PR. Patients/family-centred outcomes will be dyspnoea, fatigue, cough and sputum, impact of the disease, emotional state, number of exacerbations, healthcare utilisation, health-related quality of life and family adaptability/cohesion. Other clinical outcomes will be peripheral and respiratory muscle strength, muscle thickness and cross sectional area, exercise capacity, balance and physical activity. Data will be collected at baseline, at 12 weeks, at 3- and 6-months post-PR. Changes in the outcome measures will be compared between groups, after multivariate adjustment for possible confounders, and effect sizes will be calculated. A cost-benefit analysis will be conducted. This study will enhance patients access to PR, by training healthcare professionals in the local primary healthcare centres to conduct such programmes and actively involving caregivers. The cost-benefit analysis of this intervention will provide an evidence-based insight into the economic benefit of community-based PR in chronic respiratory diseases. The trial was registered in the ClinicalTrials. gov U.S. National Library of Medicine, on 10th January, 2019. (shrink)

Undoubtedly, the internet has become the most convenient and efficient communication and service delivery channel adopted by most government agencies, referred to as eGovernment. This study explores how eGovernment efficiency influences users’ subjective wellbeing, using trust as a covert stimulus with the capacity to alter individuals’ overt behavior. Covert and overt stimuli act as significant factors influencing the relationship between citizens and the online environment, moderated by socio-demographic characteristics. Using situation–organism–behavior–consequence theory, we propose a research model consisting of online (...) environment eGovernment efficiency influencing trust development, which in turn influences utilization, generating an impact on an individuals’ SWB. We followed the structural equation modeling approach to analyze the data survey N = 300, using Amos statistical techniques. Results reveal that the correlation between eGovernment efficiency and trust is positive and strong, trust and utilization is positive and moderate, and the correlation between utilization and SWB is positive and very strong. Stepwise regression analysis reveals that the control variables affect the relationship between eGovernment efficiency and trust. In the regression model: the highest education level explained 36% of the variance ; adding age increased the variance explained to 39%, and adding internet use frequency increased the variance explained to 41%. This study develops theoretical concepts of eGovernment use and how it affects citizens by indicating the psychological and behavioral situations as antecedents and mediators influencing SWB. It also provides practical suggestions for improving systems to correlate users’ feelings and behavior patterns to motivate trusting behavior, positively impacting users’ SWB to benefit citizens effectively. (shrink)

In many jurisdictions, legal frameworks afford patients the opportunity to make prospective medical decisions or to create directives that contain a special provision forfeiting their own ability to object to those decisions at a future time point, should they lose decision‐making capacity. These agreements have been described with widely varying nomenclatures, including Ulysses Contracts, Odysseus Transfers, Psychiatric Advance Directives with Ulysses Clauses, and Powers of Attorney with Special Provisions. As a consequence of this terminological heterogeneity, it is challenging for (...) healthcare providers to understand the terms and uses of these agreements and for ethicists to engage with the nuances of clinical decision‐making with such unique provisions surrounding patient autonomy. In theory, prospective self‐binding agreements may safeguard patient's “authentic” wishes from future “inauthentic” changes of mind. In practice, it is unclear what may be comprised within these agreements or how—and to what effect—they are used. The primary focus of this integrative review is to curate the existing literature describing Ulysses Contracts (and analogous decisions) used in the clinical arena, in order to empirically synthesize their shared essence and provide insights into the traditional components of these agreements when used in practice, the requirements of their consent processes, and the outcomes of their utilization. (shrink)

Motivated by the social and environmental challenges resulting from the COVID‐19 pandemic, this research examines the influence of the “big five” personality traits; extroversion, agreeableness, openness, conscientiousness, and neuroticism on sustainable social responsibility with a mediating role of bricolage. We collected empirical evidence from 245 family‐owned SMEs. The results indicate that the personality traits do not directly influence sustainable social responsibility, although the traits (except extroversion) influence bricolage. Moreover, we found that open, conscious, and agreeable personalities indirectly contribute to sustainable (...) social responsibility, with bricolage as a mediator. Our findings encourage enterprises to focus on those personality traits during crises (especially COVID‐19) that empower people to effectively manage existing resources (e.g., bricolage) and protect their stakeholders. Family‐owned SMEs need to assign resource utilization tasks to family members having personalities of openness, conscientiousness, and neuroticism because these kinds of people have high capacities for bricolage. (shrink)

BackgroundTrait anxiety is a pervasive tendency to attend to and experience fears and worries to a disproportionate degree, across various situations. Decreased vulnerability to trait anxiety has been linked to having higher working memory capacity and better emotion regulation; however, the relationship between these factors has not been well-established.ObjectiveThis study sought to determine if participants who undergo emotional working memory training will have significantly lower trait anxiety post-training. The study also sought to determine if emotion regulation mediated the relationship (...) between working memory training and trait anxiety.MethodAn experimental group comprising of 49 participants underwent 20 days of computerized emotional working memory training, which involved viewing a continuous stream of emotionally-charged content on a grid, and then remembering the location and color of items presented on the grid. The control group comprised of 51 participants.ResultsParticipants of the experimental group had significantly lower trait anxiety compared to controls, post-training. Subsequent mediation analysis determined that working memory training capacity gains were significantly related to anxiety reduction as measured by form Y2 of the Spielberger State-Trait Anxiety Inventory. Emotion regulation, as measured by the Emotional Regulation Questionnaire, was found not to mediate between working memory capacity gains and trait anxiety reduction.ConclusionWorking memory capacity gains and reductions in levels of trait anxiety were observed following emotional working memory training. The study may therefore be useful in informing interventions targeted at improving working memory capacity, and reducing levels of trait anxiety. Moreover, it proposes for future research to further look into the mediating role of emotion regulation via the development or utilization of more comprehensive measures of emotion regulation. (shrink)

ABSTRACT Research ethics remains a cornerstone of the scientific enterprise as it defines the boundaries of responsible conduct of research. Our aim was to systematically identify, review and test online training courses in research ethics which could be considered most appropriate for future training at the University of Botswana (UB). We used an evaluative tool that included both descriptive and evaluative criteria for assessing the strengths, weaknesses and appropriateness of 10 online research ethics courses which are publicly accessible. We then (...) assembled Focus Group Discussions (FGDs) to engage the UB community to select the best 2–3 online courses that are considered most suited for use in future training of research ethics at UB. Twenty respondents participated in three FGDs. Our findings show that there is limited research ethics training capacity in low resourced academic institutions like UB. Online training opportunities could be used to address this challenge. Our analysis reveal that out of the 10 online courses reviewed, CITI program, Family Health International, and Training and Resource in Research Ethics Evaluation have characteristics that would make them suitable for utilization in Botswana. We believe the findings from this case study will be of value to other similarly situated research institutions. (shrink)

Resource allocation has always been a key technology in wireless sensor networks, but most of the traditional resource allocation algorithms are based on single interface networks. The emergence and development of multi-interface and multichannel networks solve many bottleneck problems of single interface and single channel networks, it also brings new opportunities to the development of wireless sensor networks, but the multi-interface and multichannel technology not only improves the performance of wireless sensor networks but also brings great challenges to the resource (...) allocation of wireless sensor networks. Edge computing changes the traditional centralized cloud computing processing method into a method that reduces computing storage capacity to the edge of the network and faces users and terminals. Realize the advantages of lower latency, higher bandwidth, and fast response. Therefore, this paper proposes a joint optimization algorithm of resource allocation based on edge computing. We establish a wireless sensor allocation model and then propose our algorithm model combined with the advantages of edge computing. Compared with the traditional allocation algorithm, it can further improve the resource utilization, reduce the network energy consumption, increase network capacity, and reduce the complexity of the schemes. (shrink)

The article aims to present the results of empirical research and theoretical analyses concerning the transfer, co-creation, and utilization of scientific knowledge by various entities, emerging at the intersection of science and practice. The research was conducted using survey techniques and in-depth interviews among scientists engaged in research collaboration with entities outside the university, and through case studies of two institutions acting as external partners. Among them were the Lublin City Office and the Lublin Culture Workshops, a municipal cultural (...) institution. The work falls within the realm of social research, which directly (Zerubavel 1997) or indirectly (Sange 1990, Douglas 2011) addresses the functioning and adaptation of various social systems (in this case, institutions and organizations) from the perspective of the communicatively mediated cognitive processes occurring within them (Luhmann 2018, Weick 1995, Lenartowicz et al. 2016a, 2016b). In this context, the subject of cognition and the user of knowledge is not an individual human, but a social system/organization with the capacity to observe itself and its environment, to learn, and to anticipate its future (Hecker 2012; Walsh 1995, Luhmann 2018; Seidl 2006, Lant, Shapira 2001). It posits the existence of a kind of supra-individual rationality, which does not require something like a system's unique self-consciousness, akin to human consciousness, but operates on the principle of L. Fleck's thought collectives, which are emergent in nature with respect to individuals (Sady 2020, Luhmann 1990, Fleck 1986). The rationality of such collectives is defined by their belonging to a functional area of society, hence they differ in the case of entities belonging to the science, economy, politics systems, etc. The research focused on situations where, due to the need for knowledge, various organizations collaborate with scientific units. This research succeeded in characterizing the main stages of establishing and implementing such collaboration, and the main requirements associated with them. The study sought to determine the impact of the interaction of different rationalities on the nature of the co-created knowledge and to identify the conditions of its usefulness, both for external entities and for the scientific system. The adopted indicator of the usefulness of knowledge for the scientific system is the publication of results in scientific journals, while for external entities, its impact on the decision-making process, such as changing operational strategies. In this case, the mechanism of translating knowledge into changes in organizational practices was also examined, paying attention to the existing mechanisms of collective learning within the organization. (shrink)

Central passages: Gellius Attic Nights 7.2; Cicero On Fate 8 11, 39–45; Plutarch On Stoic Self‐Contradictions 1055f –1056d. There are only three sources that attest undoubtedly that Chrysippus, in some way, dealt with the problem of causal determinism and moral responsibility. They report the so‐called cylinder analogy and a Chrysippan distinction of causes, and present the core of Chrysippus’ compatibilism. The discussion of these passages in this chapter shows that they fit in smoothly with Chrysippus’ other arguments, adding to the (...) ‘preserved’ concepts of contingency and intentional action finally that of moral responsibility—all fully in accord with his theory of fate and causal determinism. The chapter describes the specific problem of moral responsibility and determinism that Chrysippus and his opponents encountered, and shows how it differs from problems that are today subsumed under labels such as ‘the free‐will problem’. In particular, it emerges that the conception of moral responsibility of Chrysippus and his contemporaries is grounded not on any concept of freedom to do otherwise, but on a kind of ‘agent autonomy’. This conception of moral responsibility leads to different problems for its justification within a deterministic system than a theory of freedom to do otherwise. Based on their theories of causation, of mind, of decision making, and of character determination, the Stoics provide a sophisticated solution to these difficulties, showing among other things how it is possible that the rational and moral aspects of human agents can manifest themselves in human actions. Chrysippus’ claim that human actions are, though fated, not necessary, becomes comprehensible if one takes on his distinction between the modal concept of something's being necessary, on the one hand, and the physical power ‘Necessity’, on the other. In Chrysippus’ arguments for the compatibility of fate and moral responsibility, we encounter no word for freedom. The freedom that is identified as relevant to the arguments is freedom from external hindrances and from force. This freedom was referred to generally by negative phrases such as ‘not externally hindered’ or ‘not necessitated’, but not by a single term or noun phrase; and it was regarded as a necessary condition for something's depending on us and happening because of us. By ‘that which depends on us’ and ‘that which happens because of us’ Chrysippus seems to have understood simply the things of which we, qua rational beings, are the possible or actual cause. Such causal origination is brought about by the faculty of assent. The freedom from force and external hindrances is guaranteed by the utilization of this very mechanism through which we become the cause of our actions. For it is part of the nature of this human mental capacity of assent that it is neither forced nor fully externally determined. (shrink)

Bioeconomy solutions potentially reduce the utilization demand of natural resources, and therefore, represent steps towards circular economy, but are not per se equivalent to sustainability. Thus, production may remain to be achieved against losses in natural resources or at other environmental costs, and materials produced by bioeconomy are not necessarily biodegradable. As a consequence, the assumption that emerging bioeconomy by itself provides an environmentally sustainable economy is not justified, as technologies do not necessarily become sustainable merely through their conversion (...) to using renewable resources for their production. A source of the above assumption is that the utility of bioeconomy is mostly assessed in interaction between technology developers and economists, resulting in biased assessment with private commercial technology benefits being included, but environmental costs, especially longer term ones, not being sufficiently considered in the economic models. A possible solution to this conceptual contradiction may come from bioethics, as a strong concept in environmental ethics is that no technological intervention can be imposed on nature beyond its receptive capacity. To achieve a better balanced analysis of bioeconomy, environmental and ecological, as well as non-economic social aspects, need to be included in the overall assessment. (shrink)

Indonesia consists of more than 17,000 islands separated for hundreds of thousands of years making both the biodiversity and culture diverse. Strong connection between people and biodiversity form a vast array of traditional knowledges retaliated to the conservation and use of biological diversity. During the last 3 decades, tremendous advancement on science and technology has been able to uncover the intrinsic value of biodiversity. Many lead chemical compounds have been isolated and identified, and has opened up huge opportunities in developing (...) new business based on biodiversity. International cooperation between Japan and Indonesia successfully isolated more than 1,000 species of actinomycetes from diverse ecosystems and more than 30% are new species. This group of microbe is important for future pharmaceutical industries. The consciousness on intrinsic value of biodiversity is, however, only being understood by countries having high science and technology capacity. The intrinsic value of biodiversity remains abstract to most of the people in the developing and less developed nations. The Convention on Biological Diversity (UN-CBD), Cartagena and Nagoya Protocol are legal documents to ensure conservation, sustainable use and sharing of the benefit from the utilization of biodiversity and its components. There is a high demand for the developed nations on access to biodiversity to uncover its benefit. The mechanism on access, fair and equitable sharing of the benefit from the utilization of biodiversity and its component are certainly full of ethical dilemma. For this, there is a great need for the developing country having rich biodiversity find the most appropriate way to manage biodiversity and traditional knowledge for their prosperity. Trust between countries rich in biodiversity and countries having high science and technology capacity is a crucial factor. Greater transparency and the recognition on comprehensive rights of people providing biodiversity is a key element in maintaining trust. Ethical standards cannot depend solely on rules or guidelines. (shrink)

In the era of digital economy, the impact of innovation resources on high-quality economic growth has become increasingly prominent. There are many researches on the influencing factors of innovation performance. The purpose of this study is to explore the factors that affect the innovation performance of high-end manufacturing clusters in China based on the dual perspectives of digital economy and innovation network. A total of 194 valid questionnaires were collected. And structural equation modeling has been used to test the proposed (...) research models and hypotheses. The results indicated that, the higher the centrality of the innovation network, the more the cluster enterprises can play the centrality advantage, which has a significant positive impact on the innovation performance of the cluster. Similarly, both the strength and density of innovation networks also impacted on cluster innovation performance, but to a lesser extent. We also found that the digital empowerment derived from the digital economy can get rid of the limitations caused by spatial distance and lead to the improvement of resource utilization, which plays a positive moderating role between innovation network and innovation capacity. Implications for digital economy and innovation networks to improve the quality of innovation performance are provided. (shrink)

New media have changed the parameters of public relations, multiplying audiences and altering the nature of relationships. Practitioners’ ethics approaches have been slower to adapt, frequently proving inadequate to the changes. McLuhan’s theory of technological determinism predicts this lag in conceptualizing and adapting to technological evolution; with awareness of the problem, however, practitioners have an opportunity to consciously shift to using the potential of new media proactively for ethical guidance, rather than continuing to allow ethics processes to lag behind technological (...) capacity. -/- In 1967 Marshall McLuhan wrote, “When faced with a totally new situation, we tend always to attach ourselves to the objects, to the flavor of the most recent past” (74). His words referred to the gap he observed between the potentially innovative functionality of new media, and the predominately traditionalist approaches to their use. While McLuhan’s comments are now more than 40 years old, and a host of newer technologies has evolved from those he described, his point remains strikingly germane: This chapter demonstrates that there is still a chasm between the potential and the utilization of new media, and explores the implications of that chasm for the specific context of new media and ethics in the field of public relations. (shrink)

This article adopts a population-level bioethics approach to analyzing the ethical implications of novel deep-brain stimulation (DBS) technologies. I claim that a microlevel focus on costs and benefits is necessary but insufficient to address the concerns of social justice and health equity that attend the potential utilization of DBS technologies. A macrosocial, population-based analysis notes two ethically significant trends regarding novel health technologies: (1) that they are the prime mover of hyperinflationary health cost trajectories, and (2) that even where (...) they improve overall population health such technologies may expand health inequalities. Such an expansion could exacerbate what Powers and Faden have identified as “densely-woven patterns of disadvantage,” and therein could contravene mandates of social justice. Such concerns of justice and equity are sharpened by the fact that those populations that bear the highest risk of suffering the injuries and illnesses for which DBS technologies might be warranted are among the most disadvantaged groups in American society. Accordingly, ethical analysis of DBS technologies must include an assessment of the evidence suggesting that in their capacity to improve health and compress health inequalities, whole-population approaches that address the upstream factors that shape distributions of neuropsychiatric injuries and illness may be preferable to acute health interventions. However, the article warns against the false-choice fallacy, and notes that whole-population policies and acute care interventions can be simultaneously endorsed. The article concludes by suggesting that the ethical issue of relative priority between these approaches is best framed via a population-level analysis. (shrink)

Translated by Drew S. Burk and Anthony Paul Smith. Excerpted from Struggle and Utopia at the End Times of Philosophy , (Minneapolis: Univocal Publishing, 2012). THE END TIMES OF PHILOSOPHY The phrase “end times of philosophy” is not a new version of the “end of philosophy” or the “end of history,” themes which have become quite vulgar and nourish all hopes of revenge and powerlessness. Moreover, philosophy itself does not stop proclaiming its own death, admitting itself to be half dead (...) and doing nothing but providing ammunition for its adversaries. With our sights set on clearing up this nuance, we differentiate philosophy as an institutional entity, and the philosophizability of the World and History, of “thought-world,” which universalizes the narrow concept of philosophy and that of “capital.” We also give an eschatological and apocalyptical cause to this end, of “times” or “ages” rather than those of philosophical practice. Last but not least, it is the Future itself in the performativity of its ultimatum that determines this end times, reversing these times from the Identity the Future accorded to it, withdrawing the thought-world from the lie of its death. Why this style of axioms and oracles, these more or less subtle distinctions, old and debased, with an appeal to the ultimata , to end times and last words? We fight to give, parallel to the concept of Hell, its new theoretical position, for its philosophical return and its non-philosophical transformation. No more so than any other word, Hell is not a metaphor here, just the Principle of Sufficient World. Every man, no doubt, has his “hell” readily available, connivance, control, conformism, domestication, schooling, alienation, extermination, exploitation, oppression, anxiety, etc. We have our little list that the Contemporaries established in the previous century in the same way one used to construct lists of virtues and vices or honors and wealth. They invented it for us without knowing it, for us-the-Futures who have as our responsibility to invent its use. In the Christian and Gnostic tradition, the struggle of the End Times takes place “on earth.” The most sophisticated of believers have it taking place in Heaven as well, above all in Heaven. The various kinds of gnosis imagine infinite falls and vertiginous highs, the vertigo of salvation. On Earth as in Heaven, a hell is available. The Marxists have the law of profit and the control of production, the class struggle Capital imposes on man. The Nietzscheans, the dull grumble of the struggle in the foundations of World and History, the domestication of man, the society of control. The phenomenologists, the capture of being, the most superficial amongst them, the age of suspicion. But all of these “hells” are taken from World, History, Society, and Religion. What we call Hell is no longer of the order of these specific and total intra-worldly generalities, it is both more singular and more universal, no longer being at all of the same order, it is the determinant Identity of these small hells strung out through history but unified here in the name of the last Humaneity. It is even found within the French idiom for hell [ enfer ], en-fer literally means “in-irons.” We are as much “in-irons” as we are “alive” [ en-Vie ]. We believe in Hell but as non-philosophers and it is even because we are non-philosophers that we can believe in it outside of any sort of religion. Hell is less mythological than ideological, it combines philosophizability with universal capital. Under what form? A single term could work for them without being a metaphor or something they would participate in by analogy, a more innovative and conjectural term than control, more universal than profit. It would denote the growing and permanent extortion of a surplus-value of communication, of speed and of urgency in change, in productivity and in work, in the pressure of images and slogans. It would be worse than solicitation, more tenacious than capture, more active and persecutory than control, softer and more insidious than a frontal attack, just as perverse as questioning and accusation, less brutal and offensive than extermination, less ritualized than inquisition, it would be soft and dispersed, instantaneous and vicious, it would be a crime without declared violence. Collusion and conformism, it would be afraid to show itself. Related to rumor, from which it borrows its infinite and tortuous ways. It is harassment. As a modernized form of Hell, perhaps harassment has a long future in front of it, of innocent torture, slow assassination, in short the fall, but radical with no way of recovering and which tolerates only salvation. THE PHILOSOPHICAL PAST OF NON-PHILOSOPHY Non-philosophy is thus Man as the utopian identity of the philosophical form of the World, a utopia destined to transform it. We still have to understand these equations, in particular that of the being-uni-versed from Man, and this book adheres to this by re-exposing non-philosophy in a different way via one of its new possibilities. It uses this opportunity to once again take up formulations that lead to objections answering certain external critics, as well as revisiting diverging interpretations specific to non-philosophers. A portion of this book is devoted to going through these theories via a strict or “lengthy” presentation of non-philosophy, and its defense against more expeditious solutions. This work of rectification is the occasion, merely the occasion, for refocusing non-philosophy on Man (the “Man-in-person,” “Humaneity”), and in a more innovative manner, on its utopian vocation established since the book Future Christ . As for this “occasion,” it is quite obvious. A school of posture, not to say a school of thought, supposes a minimum of closure from the most liberating of knowledge, a heritage, its utilization, and its no less certain dispersal. Within its development, a variety of interpretations will no doubt appear, deviations that are as much normalizations, and a struggle against this multiplication of divergent tendencies. These are perhaps not inevitable evils, especially here, merely a normal development according to the twisting paths of history. But the problem is made worse by the fact that this school of non-philosophers is that of utopia. Not the former attempts devoted to commenting on the worst authoritarian and criminal forms of the past and the present, but utopia as the determinant principle for human life, or to put it another way, of the Future as an irreducible presupposition of (for) thinking the World and History. Non-philosophers are engaged in an aleatory navigation between the respect for the most rigorous utopia, whose rules are not that of the reproductive imagination but those from the Future determining imagination itself, as well as the temptations, diversions, and remorse of history. Little by little, we will begin to understand that the Future as we understand it no longer has any temporal consistency or positive content, without being an empty form or a nothingness, but that it is foreclosed to past and present History, just as it is foreclosed to the place of places, the World, and that it is the only method for establishing the practice of thinking in a non-imaginary instance. Because it is the World and History that are imaginary and have a terrible materiality, it is not necessarily utopia. We will overlap two objectives here: the defense of non-philosophy against the (non-) philosophers that we are, only occasionally, and the introduction of philosophy to a rigorous future. Together they set out to definitively render, without any possible return to philosophical conformism or towards the facilities of the past and present, the non-philosophical enterprise understood as utopia or uchronia. Imagination and speculation, left to themselves and thus undistinguished, are quite good for participating in the grand game of History but have little value or worse for the Future which is unimaginable and unintelligible and must be maintained as such. MAN-IN-PERSON AS SUSPENSION OF THE PHILOSOPHICAL CHORA The point where philosophical resistance is concentrated is without a doubt the invention of the Name-of-Man, first name, oracular as much as axiomatic, of the determining cause for the non-philosophical posture. And that which concentrates the differends is the style of non-philosophy as identity that possesses the dual aspect, of discipline and of the oeuvre, of the theorem and of the oracle. But the real difficulty in understanding the simplicity of non-philosophy is profoundly hidden in the depths of philosophy itself. Because philosophy, from Parmenides to Derrida, even Levinas, continues to be a divided gesture, without a veritable immanence, transforming its thematic contents of transcendence in also forgetting to transform the operative transcendence in the element from which the ontology of surface is established which we will call, in memory of Plato, the chorismos. The general effect of the chora literally gives place to philosophy, demanding binding and sutures to which we will once and for all “oppose” the Man-in-person, his power of cloning, and his future being. All philosophy contains a hinter-philosophy in which it deploys its operations and weaves its tradition like an understudy of a topographical nature and in the best of cases being itself topological. Philosophy as well consists of two levels, its pre-ontological operative conditions on the one hand, and its superficial theme on the other, it too has its presupposed, but is not aware of it or erases it within the unity of appearance named Logos. Rightly, the Logos, and its flash or lightning nature, possesses a “dark precursor,” the chora, which is as much a virtual image, and philosophy, dazzled by its own lightning flash, seems to completely forget about it at the same time it sets itself up within it. Non-philosophy risks taking this same path, of confusing what it believes to be the real with its phantom double, contenting itself to working on the thematic level of philosophy, not its surface objects and its idle chatter (we stopped talking about this a long time ago and in any case they are merely simple materials for inducing a work of transformation), but the transcendence-form of its objects. In the end it risks, through precipitation, taking back up the heritage of philosophy, a heritage of a misunderstood presupposed, even more profound than the play of transcendences. This is what the imperative of the radicality of immanence meant, to treat immanence in an immanent manner, not to make a new object out of it. And from here we get non- (philosophy) and its refusal of the Platonic chorismos , symbol of all abstraction, and thus all transcendental appearance. There are no illusions. The message will leave a heritage in tattered pieces and interpretations. But it was difficult not to dispute the differend to its core. There will be complete confusion of the multiple, possible, and necessary effectuations of non-philosophy with its interpretations. The non-philosophical or human freedom of philosophical effectuation and the philosophical freedom of interpretation. Effectuations demand non-philosophy to return to zero from the point of view of its philosophical material and thus also but within these limits the formulation of its axioms , but in no way providing from the outset divergent interpretations of the aforementioned axioms. They are divergent because they do not take into account the material from which these axioms are derived within non-philosophy, and because they do not see themselves as symptoms of another vision of the World. The utterances of non-philosophy are not mathematical theorems and pure axioms, they merely have a mathematical aspect . They are, by their extraction or origin, mathematical and transcendental. And by their determined function in-Real, within non-philosophy, they are identically in-the-last-Humaneity entities which have an aspect of an axiom and an aspect of interpretation (or an oracular aspect as we say) that attempts (sometimes it is ourselves who provide the occasion) to isolate and transform, in complete freedom of interpretation. There will be an opportunity to complain about the complex character of the language of non-philosophy, an idiom saturated with classical references, sophisticated in a contemporary way. Its freedom of decision up against the whole of philosophy demands these effects of “complication” and “privatization,” as the saying goes. But it also demands fighting against the drift [ dérive ] of the pedagogical-all and the mediatic-all that leads philosophy into the shallow depths of opinion, which is the site of its impossible death. The noble idealism of “pop-philosophy” has been consumed into a “philo-reality;” against this we propose philo-fiction. Parricide, which is at the bottom of these interpretations and which we can judge as being quite fertile, although it has informed tradition, only takes place once or within one lone meaning. In regards to Parmenides, it was possible; Plato introduced the Other as non-being and language, bringing into existence the philosophical system of the World, but is it possible to repeat it again with the same fecundity in regards to non-philosophy, this time in introducing (non) religion or (non) art, still mixing them without taking into account this mixture, alternatively as a philosophical or religious resentment? If philosophy begins via a crime, it is no doubt obliged to continue down similar pathways, to the effect that the crimes of philosophy, once the founding crime has been committed, are a reaction of self-defense. It is undoubtedly from this that we get Marx’s declaration that history begins by tragedy and repeats itself or ends in farce. The preservation of rigor and fecundity is, in every respect, a psychologically difficult task within a theory such as non-philosophy. Having posited an essential objective of liberation in regards to philosophy and its services, one has often understood this objective as an authorization of providing particular interpretations of its axioms and ends up obliterating their scope. This ends up confusing, on one hand, two kinds of freedoms in regards to non-philosophy, the freedom of its interpretations and the freedom of its effectuations. On the other hand, any defense of “principles” against precipitated interpretations is immediately taxed with a will to orthodoxy, a prohibitive objection when we are dealing with, as is the case here, a heretical theory of thought. Nevertheless, it is time to stop confusing heresy as the cause of thought with an ideology of heresies, which is certainly not at all our object, but rather a form of normalization. As for the “disciplinary” aspect, which is not the only aspect, it demands something other than philosophical “answers to objections,” a precision in the definition and use of its procedures in the formation of utterances, since non-philosophy is neither a supplementary doctrine interior to philosophy nor a vision of the world but one whose priority is a “vision of Man,” or rather Man as “vision” that implies a theory and a practice of philosophy. In the end, struggle is only one aspect of non-philosophy, not its whole or telos, struggle coming only from its materiality. In particular, if the discipline of non-philosophy is inseparable from struggle, it is not a question of reducing the monomaniacal obsession of its “marching orders.” This would reduce its complexity and kill its indivisibility, deploying it in a “long march” and a form of Maoization whose philosophical presuppositions no longer have any pertinence here, a case of the One and the Two, which are now cloned and no longer tied together. More generally, non-philosophy is a complex thought composed of a multitude of aspects, which is to say, unilateral interpretations, of a philosophical origin but reduced by their determination in-the-last-instance . The “liberalism” of non-philosophy is merely one of the aspects of which it is capable, not an essence. Similarly, it is only capable of having a “Maoist” aspect. Let us generalize. The weakness of non-philosophy is due to a specific cause, the determination-in-the-last-Humaneity of a subject for the World. Everything that has a right to the philosophical city can be said about it in turn and in a retaliatory mode since Man contributes nothing of himself that Man takes from the World. We can consider non-philosophy as being pretentious, absurd, idealistic, empty, materialistic, formalistic, contradictory, modern, post-modern, Zen, Buddhist, Marxist; it endures or tolerates, perhaps “appeals” to, or at least renders possible, sarcasms, ironies, and insults without even talking about the misunderstandings, partly for the same reason as psychoanalysis. All of this goes beyond simple “deviations.” They are its aspects, which is to say, its “unilateral” philosophical interpretations in both senses of the word, being either sufficient coming from the mouth of philosophers, or reduced to their absolute dimension of sufficiency and totality in the mouths of non-philosophers, and both times due to the weakness and strength of Man-in-person as their determination only in-the-last-instance. The non-philosopher is certainly not a Saint Paul fantasizing about a new Church. The non-philosopher is either a (Saint) Sebastian whose flesh is pierced with as many arrows as there are Churches, or a Christ persecuted by a Saint Paul. What is engaged in here is the practice of retaliation. A negative rule of the non-philosophical ethics of outlawed discussion by way of argumentation (the sufficient is you, the orthodox one is always you, you are the fashionable one, and when a master you are someone else) that is founded on the confusion of effectuations of non-philosophy and of its overall interpretations. Retaliation is the law but as with any too-human law, it must acquire a dimension that displaces it, or rather emplaces it and takes away its authority but not all of its effectiveness. If the non-philosopher is only authorized by himself, which is to say by philosophy but limited by the Real-of-the-last-instance, its critique of other non-philosophers can merely be retaliatory under the same conditions, only by the Real limited in-the last-instance. THE TREE OF PHILOSOPHICAL SAINTLINESS The thematic horizon or material of these debates is in the relationships between philosophy, religion as gnosis, and non-philosophy. It is inevitable, regarding non-philosophers in general (whether they are non-philosophers by name or simply its neighbors) that we often end up evoking Marx’s Holy Family and imagining, arranged on the neighboring branches of the tree of philosophy and annexed, sometimes abusively, to non-philosophy, authors who would quite evidently and quite rightly refuse this label. So it is that we find, for example, a Saint Michel, a Saint Alain, a Saint Gilles 1 without even mentioning the youngest who aspire as well to the freedom of “saintliness” and who make their muted voices heard here. If there is a Holy Family of non-philosophers, it extends completely beyond these three, provided that the sectarian spirit can save us. This book is organized in the following manner: To begin, in order to recall the essential part of the problematic, we have organized a Summary of Non-Philosophy , a vade-mecum of notions and basic problems, in a classical style. Secondly, there is Clarifications On the Three Axioms of Non-Philosophy , designed to posit their proper use as much as to elucidate their meaning. Thirdly, an analysis of Philosophizability and Practicity , both being extreme constituents of philosophical material or the contents of the third axiom. Fourthly, the heart of this work: Let us Make a Tabula Rasa of the Future or of Utopia as Method . Fifthly, we have a theoretical outline of a non-institutional utopia, The International Organization of Non-Philosophy, L’Organisation Non-Philosophique Internationale, (ONPHI) already created in practice but under the conditions of possibility and functioning from which here we put into question “de jure,” thus not without a perplexity concerning “facts,” in any case, without the capability of “getting to the bottom of things.” Sixthly, an essay characterizing The Right and the Left of Non-Philosophy , a brief topology of several philosophizing and normalizing positions of proponents or tenants of this problematic. Seventhly, Rebel in the Soul: A Theory of Future Struggle , a systematic discussion starting from a confrontation of non-philosophical gnosis and non-religious gnosis to the extent that they pose, posed or perhaps still will pose themselves as rivals to non-philosophy in a mixture of fidelity and infidelity. Despite the fact that it can also be read as putting non-philosophy into perspective: it pits against a standard Platonism two contemporary appropriations of Gnosticism. On the basis of the paradigm of Man who never ceases to come as the Future-in-person, each one of these moments strives to reestablish not the “true” non-philosophy and its orthodoxy, but the minimal conditions to respect in order to allow for its maximum fecundity. And in order to bring about one of the last possibilities of its development, making explicit Humaneity as a utopia-for-the-World. In introducing these considerations in the form of a “testament” and “ultimatum,” we want to indicate two things: First, that this is the last time we will intervene in order to caution non-philosophers against the temptation of returning and looking backwards towards philosophy. Only a disillusioned nostalgia for the former World and its traditions barely remain permissible to us.… Secondly, that non-philosophy is also a sort of ultimatum for considering one’s life and transforming one’s thought from the perspective of a uni-version rather than a conversion. Man as future is this ultimatum in action, not an impatient self-proclaimed genius, and philosophy is his testament. It is obviously the ultimatum that determines this testament as “old” with a view towards a life that is, itself, non-testamentary. In and of itself, the “old” can never bear a veritable eschaton. Thus, this book intersects according to the logic of this paradigm, under the sign of the ultimate or “last” as future, philosophy as testament and cautionary note for maintaining the non-philosophical oeuvre as “future” or “utopian.” We will see that between these two dimensions it cradles a theory of struggle. In the end, this book envisions non-philosophers in multiple ways. It inevitably sees them as subjects of knowledge, most often academics insofar as life in the world demands, but above all as close relatives of three great human types. The analyst and political militant are quite obvious, for non-philosophy is close to psychoanalysis and Marxism insofar as it transforms the subject in transforming philosophy. Here again, one must have a sense not of certain nuances but of aspects (of the interpretations, albeit unilateralized) and not in order to construct a simple proletarization or militarization of thought as theory. To be rigorous, rather than authoritarian or spiteful, is its task. And lastly, non-philosophy is a close relative of the spiritual but definitely not the spiritualist. Those who are spiritual are not at all spiritualists, for the spiritual oscillate between fury and tranquil rage, they are great destroyers of the forces of Philosophy and the State, which are united under the name of Conformism. They haunt the margins of philosophy, gnosis, mysticism, science fiction and even religions. Spiritual types are not only abstract mystics and quietists; they are heretics for the World. The task is to bring their heresy to the capacity of utopia, and their utopia to the capacity of the paradigm. NOTES We will recognize allusions, and sometimes references, to closely related or distant themes, but which are related, in the work of Michel Henry, Alain Badiou and via the representative of “non-religious” gnosis of a Platonic origin, in Gilles Grelet. It goes without saying that these discussions are current and local, neither concerning the ensemble of doctrines nor prejudging the eventual evolution of certain amongst them. This concerns defining certain proximities with non-philosophy (rather than adversaries which in some sense they are) and typological and emblematic differends (rather than conflicts with a certain author). (shrink)

In their use of correlations as a means to distinguish between different views on the normative/descriptive gap, Stanovich & West discuss the competence component but neglect the activation-utilization component of performance. Different degrees of motivation may introduce systematic variation that is confounded with the variation explained by cognitive capacity.

In lieu of an abstract, here is a brief excerpt of the content:Economy as a Victimizing Mechanism Erich Kitzmüller Universität Wien and Wirtschaftsuniversität Wien 1. The Enigma of Modern Economics The effects of the present economic system are remarkably ambiguous. When we compare modern society with any preceding society in history it becomes evident that the ability to produce wealth is its distinguishing feature. It also is evident that the most highly productive and technologically advanced societies of the world are (...) at the root of grave social and ecological disturbances that are pushing humankind to the edge of global catastrophe. The scope and complexity of the adverse effects and risks, of the degradation to the natural surroundings and to social cohesion, are unprecedented in history. Although those phenomena are well known, they are not widely understood. The positive effects of modern economics are evident. The outstanding capacity to produce a vast array of technical instruments and rational organizations which serve as problem solving tools have opened the way to a level ofprosperity, and indeed of affluence, that is unparalleled in the history of civilization. In sharp contrast to this story of success is, however, the equally impressive record ofdestruction. The gulf between those who possess vast material means and those who possess the minimum for survival is widening both on a global scale and within individual affluent societies. The relation between increased productivity and ecological destruction seems to parallel that between growing wealth and growing human misery. The high rate of exploitation of natural resources and the artificial changes in climate are endangering the viability of future generations to the extent that the extinction of species and cultures is, finally, not a vague, futuristic threat, but a clear and present danger to life as we know it. The economic performance of the prosperous nations today, and of modern society in general, invokes a number of critical issues that need to be 1 8 Erich Kitzmüller addressed. Why have the developed nations been so successful in achieving their high productivity through the efficient utilization of systems of organization and participation? Why have those particular success-making qualities enabled them to dominate in such a global and universal way, while their competitors retreat into an increasingly marginal economic existence? Why does the paradox exist between the global richness and success of certain societies and the destructive nature of their output? The logical cumulative question is, then, Why is the current economic system both extraordinarily productive and destructive? Paramount efficiency in the production of wealth and success Never before has society been so efficient in accumulating wealth. This is the most striking feature of the upper financial strata of humanity, of, for example, the OCED countries. Whatever factor can be singled out, the formula remains the same: high levels of input of energy and other resources, and high output in terms of tools for production and consumer goods. For decades the general trend of income, savings, investments, and consumer expenditures, whatever their fluctuations, has been upward. In spite of the grievances and alleged cases of injustice, ever growing prosperity and affluence has become the normal expected result of the economic process. Wealth is produced not only in terms of achieved output, but also in terms of the capacity to tackle any difficulties through an expansion of the economic process. This may be the most important feature of present economic performance, even more important than its excellence in increasing the output of goods and services. Wealth is accumulated, moreover, not only in terms of material goods and services, but in terms of the options we have in reacting to the reality of needs and scarcities. The real products themselves become enhanced options that specify particular means to improve technologies and to apply rational solutions to troublesome situations and, thus, to identify those situations as problems and to solve them. In the context of modem society, wealth is essentially the twofold process of the means for domination on the part of both states and companies, and of ever growing liberties. The premise is to win access to exemplary, that is to successful and happy, life styles. AU the while the focus of attraction may shift from power to the anticipated pleasure of consumption... (shrink)

Research ethics remains a cornerstone of the scientific enterprise as it defines the boundaries of responsible conduct of research. Our aim was to systematically identify, review and test online training courses in research ethics which could be considered most appropriate for future training at the University of Botswana. We used an evaluative tool that included both descriptive and evaluative criteria for assessing the strengths, weaknesses and appropriateness of 10 online research ethics courses which are publicly accessible. We then assembled Focus (...) Group Discussions to engage the UB community to select the best 2–3 online courses that are considered most suited for use in future training of research ethics at UB. Twenty respondents participated in three FGDs. Our findings show that there is limited research ethics training capacity in low resourced academic institutions like UB. Online training opportunities could be used to address this challenge. Our analysis reveal that out of the 10 online courses reviewed, CITI program, Family Health International, and Training and Resource in Research Ethics Evaluation have characteristics that would make them suitable for utilization in Botswana. We believe the findings from this case study will be of value to other similarly situated research institutions. (shrink)

The present essay tries to address certain questions arising from the conjunction of biological and political issues by entering into the debate surrounding what Nicolas Agar has called “liberal eugenics.”1 The advocates of liberal eugenics argue for the moral validity of both ‘negative’ and ‘positive’ eugenics: genetic interventions which target the prevention of diseases are ‘negative’ while ‘positive’ interventions ‘enhance’ the hereditary capacities of future persons. But is there a necessary contradiction, or at least pronounced tension, between the liberal eugenicist’s (...) emphasis on parental choice in the realm of genetic decision-makingand liberal principles, such as pluralism and autonomy? If so, why? In this paper, I examine Agar’s defense of liberal eugenics. I then discuss the criticisms raised by Jurgen Habermas in “The Debate on the Ethical Self-Understanding of the Species,” concluding that it is necessary to pursue a cautious strategy in the utilization of genetic technologies. (shrink)

The present essay tries to address certain questions arising from the conjunction of biological and political issues by entering into the debate surrounding what Nicolas Agar has called “liberal eugenics.”1 The advocates of liberal eugenics argue for the moral validity of both ‘negative’ and ‘positive’ eugenics: genetic interventions which target the prevention of diseases are ‘negative’ while ‘positive’ interventions ‘enhance’ the hereditary capacities of future persons. But is there a necessary contradiction, or at least pronounced tension, between the liberal eugenicist’s (...) emphasis on parental choice in the realm of genetic decision-makingand liberal principles, such as pluralism and autonomy? If so, why? In this paper, I examine Agar’s defense of liberal eugenics. I then discuss the criticisms raised by Jurgen Habermas in “The Debate on the Ethical Self-Understanding of the Species,” concluding that it is necessary to pursue a cautious strategy in the utilization of genetic technologies. (shrink)

Given the centrality of the Buddhist doctrine of ‘no-self’, those instances in which the Buddha does indeed seem to advocate a self have always provided significant sites of hermeneutic inquiry within the Buddhist tradition. They have necessitated a range of sophisticated exegetical tools such as the division of the Buddha’s pronouncements into those of provisional meaning and those of ultimate meaning ; the centrality of discerning the Buddha’s real, as opposed to apparent, intention ; and of course the notion of (...) the Buddha’s utilization of his skillful means specifically to hone his teaching to cater to the different capacities of.. (shrink)

continent. 1.4 (2011): 253—278. A Sense of French Politics Politics itself is not the exercise of power or struggle for power. Politics is first of all the configuration of a space as political, the framing of a specific sphere of experience, the setting of objects posed as "common" and of subjects to whom the capacity is recognized to designate these objects and discuss about them.(1) On April 14, 2011, France implemented its controversial ban of the niqab and burqa , (...) commonly referred to as the Islamic veil, in public places. On the coattails of the 2004 prohibition of religious artifacts, including the less concealing hijab or Islamic headscarves, in schools, the veil ban sparked equal outrage across both political and theological spectra, and many on both sides of the debate were quick to inquire about enforcement. As Steven Erlanger reports, “The police do not have the authority under the law to remove full veils, only to fine or require citizenship lessons for those who violate the new law.”(2) While the legal and social implications of this interdiction are ripe for study, the reprisals for breaking the law, notably compulsory citizenship classes, illuminate the strategic governmentality underlying the French government's targeting of the Muslim community, particularly those elements it considers affiliated with fundamentalist factions and/or terrorist organizations, if only through fashion—an integral component of French citizenship. Indeed, in allowing the (fashion) police to mandate instructional courses in citizenship for offenders, France implies that any Muslim choosing to wear the niqab or burqa , perhaps even for those who are already citizens, must not be aware of the subtle nuances of dress indicative of the French citizenry within public space. Furthermore, the degree of instruction requisite to citizenship, which clearly can and must be updated as the state sees fit, cements the imagined relation between citizens and states within the discourses on the veil ban. As Sharma contends, “Concepts of citizenship are the ideological glue that bonds the nation to the state. Citizenship provides the legal framework through which the state performs its role as ruler for the nation.”(3) Speaking for/as the state, French President Nicolas Sarkozy declared in a 2009 presentation before members of the government and other citizens that the burqa “is not welcome on the territory of France.”(4) Although there is nothing unique, especially recently, about a nation-state taking extreme measures to guard itself against what it deems to be threats to its sovereignty, the way in which the ongoing discourses on hijab have (d)evolved, which coincide with recent pronouncements by governmental leaders in Germany, Britain, and France that policies of multiculturalism have “failed,”(5) points toward nationalist reterritorializations, which is also to say physical and ideological re-appropriations, of public space within democratic milieux, which remain predicated upon the mediation of spaces. As Panagia deduces from Rancière, “Democracy […] is not an institutional form of government […], but an appearance whose visibilities and audibilites arise out of the dissonant blur of the everyday.”(6) Ultimately, the veil ban represents a calculated move to regulate the every day, which is to say the micropolitics of, that which is visible and invisible within French society, which makes it nothing short of a struggle to manage (the sensation of) bodies. Re-situating the political within the context of sense, Rancière argues that the fundamental essence of politics lies within the distinction between consensus and dissensus , and whereas most consider politics proper as fundamentally concerned with the fluid operations of the state— consensus , Rancière actually locates the political within events that disrupt the normative sensory order of things— dissensus . He explains, “Politics revolves around what is seen and what can be said about it, around who has the ability to see and the talent to speak, around the properties of spaces and the possibilities of time.”(7) This reformulation of politics centers on agency and, albeit perhaps unintended, representationality and offers a useful formulation for spatializing the discourses surrounding the Islamic veil, which are mired within seemingly senseless policies and practices of objectification. Instituting a normative “regime of visibility,” the French veil ban encapsulates the political economy of agency, now both mediated and representational, under the rule of nationalist governmentalities in increasingly transnational contexts.(8) Adjudicating presence within public space signals a concern with the sensory aspects of agency itself—what Rancière terms the “distribution of the sensible,” which is “a matrix that defines a set of relations between sense and sense: that is, between a form of sensory experience and an interpretation which makes sense of it.”(9) To be concerned with sense is to focus upon the body, and this somatic repositioning of the (fashionable) citizen within the territory of the state augurs the resurgence of nationalist bio-politics within Europe, since, as Hage explicates, “Nationalism, before being an explicit practice or a mode of classification, is a state of the body. It is a way of imagining one's position within the nation and what one can aspire to as a national.”(10) The French government's attempt to make (bodily) sense of public space for its citizens by and through policies aimed against a burqa-clad Muslim minority, which might only apply to “less then 400 to fewer than 2,000” women(11), reveals the necessary, yet mercurial, transmutation of public space into national space through bio-political strategies of sense-making, which, as Hage observes, denotes that “nationalists perceive themselves as spatial managers.”(12) At the center of this concern over public space is the equally contentious dimension of governing female Islamic identity, which has become one of the main critiques levied against Islam from outsiders who view the veil in its various forms as a clear sign of the religion's actual and symbolic violence against women, even if such critiques remain ensconced within nationalist discourses. As Halim and Meyers argue, “Although Western news media may focus their coverage of Muslim women on the debate over whether and the extent to which the veil may by oppressive to the women who wear it, they have exhibited little interest in the physical oppression of violence against women in Islamic countries.”(13) While it falls outside of the scope of this analysis to arbitrate all of the dimensions of this debate, understanding some of the issues related to female identity and hijab within public space are crucial to this study. As these topics are extraordinarily complex, even and perhaps especially within the Muslim community, it is necessary to provide some context concerning the value, purpose, and meaning of the Islamic veil, which has a rich and arduous history. The Art of the Veil At present, there are only two countries, Iran and Saudi Arabia, that require women to wear hijab , which is a decidedly problematic term and concept whose locus is itself caught within a struggle of sensation. Noting the strategic reterritorialization of the term, Berger explains: The choice of the name, hijab , now widely adopted to designate the “Islamic veil,” it itself interesting, although the semantic shift it operates is not directly commented upon by its users. Although the design (both the cut and the symbolic function) of the hijab and the Iranian chador are indeed the same, as opposed, for instance, to the traditional Algerian haik , the word hijab has come to replace the term chador popularized by the Iranian revolution, as a properly Arabic (hence Koranic) designation. This discursive shift points to the successful reclaiming of the national revolution in Iran by a transnational pan-Islamic movement, whose language of reference can only be Koranic Arabic.(14) While the hijab is certainly a point of contention within various countries dealing with immigrant Islamic populations (of which France has the largest in Europe as part of its colonial legacy in Algeria), it is clear that the veil is a historically contextualized artifact of Muslim identity with a variety of manifestations, even as forces outside of and within Islam seek to codify its actual and symbolic value. Ultimately, the varieties of hijab , including the full-faced burqa and niqab , are complex assemblages of meaning that speak to the multitudinous flows of Islamic identities over time and space. As Gökariksel and McLarney observe, “Wearing a certain style of veil may simultaneously be a disciplinary practice crucial to the cultivation of piety (Mahmood 2005; Gokariksel 2009) and a gendered performance of social distinction in terms of class, taste, and urbanity (White 1999; Navaro-Yashin 2002; Gokariksel and Secor 2009) or of ethnicity and race (Dwyer 1999).”(15) The ideological marketplace from which the varieties of hijab ebb and flow serves both as a reflection of the ever-present materiality and dynamic functionality of spiritual economies, which are derivative of the equally ubiquitous flows of transnational capital driving agency and representationality within our historical moment. Keeping these dual, yet deeply interconnected, capital ecologies as the site of exploration for how the veil is represented within public space, one might begin to sense what lurks behind such veiled agendas. Examining the symbolic and representational nature of the Islamic “veil” in its various forms, this project situates the decidedly political contestations of public space at stake in the French ban alongside recent condemnations of multiculturalism as calculated efforts to re-distribute the sensible so as to valorize national identity within increasingly transnational and globalized socio-economic spaces, which collapse exchange values between distinct, yet interwoven, economies of (cultural/material/spiritual) capital. As the discourses on the veil rely upon representational imag(in)ings, it seems fitting to explore the political economy and art of the veil through the phenomenon of street art, which, much like hijab , is a complex assemblage of meaning of sensation mired in representationality and capital exchange. As street artists have taken up hijab in various forms, the movement offers a lens with which to situate critical responses to the veil debate across both spiritual and material economies. Situating this street art both aesthetically and historically, Lewisohn explains, “'Street art' is a sub-genre of graffiti writing and owes much to its predecessor. Though there is a good deal of crossover between the genres, they are distinct and separate in their own right.”(16) Evolving out of the graffiti explosion of the late 1970's and 1980's, street art broke the unspoken rules of the artistic underground by challenging and re-examining one's sensory experience of art in public space by experimenting with both content and form in ways that harken back to the Situationist International, which as a collective challenged one's experience of urban space through various media and experiential phenomena. Again, Lewisohn observes, “It's important to note street art's break with the tradition of the tag, and its focus on visual symbols that embrace a much wider range of media than graffiti writers would use.”(17) From stencils to prints and murals to one-liners, street artists developed a reputation for critical social and political commentary, and while it is certainly the case that not all street art is intentionally political, in challenging the normative “regime of visibility,” as Rancière puts it, of public space, street artists—even if unconsciously—call into question the common sensory experience of the politics underlying the formation of (nationalist) space.(18) Indeed, Rancière refers to the partisan sensory managers as “police,” who ultimately forge “the rules governing the circulation of appearances, of their visibility and audibility, and the proper distribution of bodies therein.”(19) As such, one can sense that street art's relationship with the police is tenous for a variety of reasons. Writing about his own experience as a street artist, Shepard Fairey observes, “With street art, there's no committee deciding whether I can put my work up on the street, there's no censorship, and I have total freedom of expression, and that concept of freedom is expressed just by using the street as a medium.”(20) As Fairey and other street artists demonstrate, the medium, to paraphrase Marshall McLuhan, is the most glaring aspect of street art's message, and even as it now finds itself in galleries and usurped by private collectors, the ethos of the movement remains relavent to politics as it is, first and foremost, concerned with the configuration and experience of space. Just as examining the punishments for breaking the veil ban can map the terrain of French politics, a representational genealogy of street artist's deployment of hijab and female Muslim identity can assist in mining the depths of public space as a site of bio-political control and contestation in light of recent events in France and the rising tide of anti-multiculturalist rhetoric across Europe, even though the Islamic presence there is radically heterogenous. Using the work of Shepard Fairey, Princess Hijab, br1, and Banksy, this paper sets out to answer a number of key questions concerning the deployment of hijab, and female Islamic identity in particular, within street art as a movement now integral to and critical of the economies of exchange underlying global capitalism, which as a force of influence cannot be underestimated as a driver in the resurgence of nationalist biopolitical governmentalities. Although there exists a litany of artists to choose from, the aforementioned quartet of designers integrate hijab into their work in a seminal and critical fashion, and all have been working with the veil in some way prior to the French ban, which grants some additional context to their usage of it as a symbol in regards to the breakdown of multiculturalism across Europe, even if unconsciously. Although each artist depicts various amalgamations of hijab in their respective corpus, they share common tropes that raise significant questions concerning the veil debate, namely: what are the conditions of possibility for hijab to become a marker of Islamic identity within public space? How can we make sense of the representational topologies within street art's utilization of the hijab and female Islamic identity in light of the French ban? How might these aesthetic imag(in)ings simultaneously inhabit and combat normative discourses concerning hijab , multiculturalism, female Islamic identity, and public space? With these considerations as a backdrop, it is first necessary to outline more fully the hijab as a representative marker of female Islamic identity. The (Veiled) Writing on the Wall

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Over the past two decades, we have seen an increase in the use of medical-legal partnerships in health-care and/or legal settings to address health disparities affecting vulnerable populations. MLPs increase medical teams' capacity to address social and environmental threats to patients' health, such as unsafe housing conditions, through partnership with legal professionals. Following the Preferred Reporting Items for Systematic Review and Meta-Analyses guidelines, we systematically reviewed observational studies published from January 1993-January 2016 to investigate the capacity of MLPs (...) to address legal and health disparities. We identified 13 articles for qualitative analysis from an initial pool of 355 records. The resulting pool of 13 articles revealed more information regarding the capacity of MLPs to address legal outcomes than their capacity to address health outcomes; only 4 studies directly addressed the impact of MLP intervention on patient wellbeing and/or patient utilization of healthcare services. We call for further evaluation/longitudinal studies that specifically address MLPs' short and long term effects upon patient health disparities. Finally, given the demonstrated capacity of MLPs to address unmet legal needs, and their evident potential in regards to improving health outcomes, we present the MLP model as a framework to address HIV-related legal and health disparities. (shrink)

In this paper, we move beyond the typical focus on the role of individuals in leading social change to examine "collective social entrepreneurship", the role multiple actors collaboratively play to address social problems, create new institutions, and dismantle outdated institutional arrangements. Specifically, we examine collective social entrepreneurship across a diverse range of collaborative activities including movements, alliances and markets for social good. We identify resource utilization approaches and three associated sets of activities that illustrate the work of collective social (...) entrepreneurs—framing, convening, and multivocality. Using illustrative case studies to examine the phenomenon, we highlight the capacity of collective action across sectors to create markets, institutions and organizations and, to derive success by resonating through embeddedness in broader social movements. (shrink)

Computers may help us to better understand (not just verify) arguments. In this article we defend this claim by showcasing the application of a new, computer-assisted interpretive method to an exemplary natural-language ar- gument with strong ties to metaphysics and religion: E. J. Lowe’s modern variant of St. Anselm’s ontological argument for the existence of God. Our new method, which we call computational hermeneutics, has been particularly conceived for use in interactive-automated proof assistants. It aims at shedding light on the (...) meanings of words and sentences by framing their inferential role in a given argument. By employing automated theorem reasoning technology within interactive proof assistants, we are able to drastically reduce (by several orders of magnitude) the time needed to test the logical validity of an argu- ment’s formalization. As a result, a new approach to logical analysis, inspired by Donald Davidson’s account of radical interpretation, has been enabled. In computational hermeneutics, the utilization of automated reasoning tools ef- fectively boosts our capacity to expose the assumptions we indirectly commit ourselves to every time we engage in rational argumentation and it fosters the explicitation and revision of our concepts and commitments. (shrink)

Abstract Context: Established in 1997, Summa Health System’s Medical Ethics Committee (EC) serves as an educational, supportive, and consultative resource to patients/families and providers, and serves to analyze, clarify, and ameliorate dilemmas in clinical care. In 2009 the EC conducted its 100th consult. In 2002 a Palliative Care Consult Service (PCCS) was established to provide supportive services for patients/families facing advanced illness; enhance clinical decision-making during crisis; and improve pain/symptom management. How these services affect one another has thus far been (...) unclear. Objectives: This study describes EC consults: types, reasons, recommendations and utilization, and investigates the impact the PCCS may have on EC consult requests or recommendations. Methods: Retrospective reviews of 100 EC records explored trends and changes in types of consults, reasons for consults, and EC recommendations and utilization. Results: There were 50 EC consults each in the 6 years pre- and post-PCCS. Differences found include: (1) a decrease in number of reasons for consult requests (133–62); (2) changes in top two reasons for EC consult requests from ‘Family opposed to withdrawing life-sustaining treatment (LST)’ and ‘Patient capacity in question’ to ‘Futility’ and ‘Physician opposed to providing LST’; (3) changes in top two recommendations given by the EC from ‘Emotional Support for Patient/Family’ and ‘Initiate DNR Order’ to ‘Comfort Care’ and ‘Withdraw Treatment.’ Overall, 88% of recommendations were followed. Conclusion: PCCS availability and growth throughout the hospital may have influenced EC consult requests. EC consults regarding family opposition to withdrawing LST and EC recommendations for patient/family support declined. Content Type Journal Article Pages 1-16 DOI 10.1007/s10730-011-9170-9 Authors Jessica Richmond Moeller, Department of Psychiatry and Behavioral Sciences, Akron General Medical Center, 400 Wabash Ave, Akron, OH 44307, USA Teresa H. Albanese, Health Services Research and Education Institute, Summa Health System and Northeast Ohio Medical University, 55 Arch St., Suite 1A, Akron, OH 44304, USA Kimberly Garchar, Kent State University, 6000 Frank Ave., N.W, North Canton, OH 44720, USA Julie M. Aultman, Department of Family and Community Medicine, Northeast Ohio Medical University, P.O. Box 95, Rootstown, OH 44272, USA Steven Radwany, Palliative Care and Hospice Services, Summa Health System and Northeast Ohio Medical University, 55 Arch St., Suite 1A, Akron, OH 44304, USA Dean Frate, Internal Medicine, Palliative Care and Hospice Services, Summa Health System and Northeast Ohio Medical University, 55 Arch St., Suite 1A, Akron, OH 44304, USA Journal HEC Forum Online ISSN 1572-8498 Print ISSN 0956-2737. (shrink)

Après une évocation des travaux de quelques cliniciens qui se servent du génogramme comme médiation, l’article s’attache à présenter cet outil dans le cadre de la formation des thérapeutes familiaux de l’association psyfa (Psychanalyse et Famille). Sont envisagés en particulier sa finalité et les modalités de son utilisation. Le but de cet exercice en groupe est de permettre à chacun de réfléchir à la place qu’il occupe dans sa famille actuelle, de repérer les legs des générations précédentes, de s’intéresser aux (...) phénomènes de répétition qui impactent les différents membres du groupe familial ainsi que les relations traduites en termes d’alliances. Les particularités de la situation groupale sont aussi évoquées, comme les nécessités du cadre contenant, les résonances induites chez les participants et la créativité du goupe qui s’exprime. Les témoignages de thérapeutes en formation jalonnent cet écrit et illustrent les propos. (shrink)

L’objectif de ce court texte est de réfléchir, de manière quelque peu exploratoire, à l’idée selon laquelle certains des outils conceptuels développés en droit à la protection de la vie privée peuvent éclairer la réflexion sur l’utilisation responsable de renseignements personnels par des outils actuariels d’évaluation des risques de récidive. Nous tentons de démontrer que les principes de l’exactitude des renseignements utilisés, de la rectification et de l’effacement des traces numériques pourraient contribuer de manière intéressante au développement responsable de l’utilisation (...) de ces outils. (shrink)

L’utilisation des réseaux socionumériques est sans doute l’activité en ligne qui enregistre actuellement la croissance la plus rapide parmi les jeunes. Cet article présente de nouvelles conclusions pan-européennes du projet EU Kids Online sur la façon dont les enfants et les jeunes exploitent les possibilités des réseaux peer-to-peer offertes par les réseaux socionumériques, en se basant sur une enquête menée auprès d’environ 25 000 jeunes . Globalement, 59 % des jeunes internautes européens âgés de 9 à 16 ans disposent de (...) leur propre profil sur un site de réseau social. Malgré des craintes, couramment exprimées, de voir la vie des jeunes entièrement exposée en public, la moitié ont moins de cinquante contacts, la plupart des contacts sont des personnes que l’enfant connaît déjà personnellement, et plus de deux tiers ont des profils privés ou partiellement privés. L’objectif de l’analyse est donc de comprendre quand et pourquoi certains enfants cherchent à élargir leurs cercles de contacts en ligne, et pourquoi certains préfèrent dévoiler leur intimité plutôt que protéger leur vie privée. L’étude montre que les différences démographiques entre les enfants, les facteurs culturels dans les différents pays, et les affordances spécifiques des réseaux socionumériques ont tous une influence sur l’élaboration des pratiques en ligne des enfants en matière de vie privée, d’identité et de connexions sociales.Social networking is arguably the fastest growing online activity among youth people. This article presents new pan-European findings from the EU Kids Online project on how children and young people navigate the peer-to-peer networking possibilities afforded by social networking sites, based on a survey of around 25,000 children . In all, 59 % of European 9-16 year olds who use the internet have their own social networking profile. Despite popular anxieties of lives lived indiscriminately in public, half have fewer than fifty contacts, most contacts are people already known to the child in person, and over two thirds have their profiles either private or partially private. The focus of the analysis, then, is to understand when and why some children seek wider circles of online contacts, and why some favour self-disclosure rather than privacy. Demographic differences among children, cultural factors across countries, and the specific affordances of social networking sites are all shown to make a difference in shaping the particularities of children’s online practices of privacy, identity and connection. (shrink)

L’utilisation de techniques prédictives dans le processus de la justice, avec le développement des techniques de fouille et d’analyse des données, est considérée non seulement comme une évolution nécessaire mais encore plus comme une révolution de nature à optimiser et à rationaliser la gestion du justiciable. Cet article se propose d’exposer en quoi cette évolution est porteuse de risques, quels sont les enjeux, certains importants et surtout pourquoi il est illusoire d’espérer quelque chose de positif pour les procédures judiciaires.

School quality care has become important in many Western countries. Expectations are high, but little is known about the nature and extent of the use of self?evaluation instruments within schools. From this longitudinal study into the use of a Dutch school self?evaluation instrument, it became clear that schools vary in the extent to which they are able to make use of self?evaluation results. A minority of schools in this study were able to use the self?evaluation results for developing measures at (...) the school and classroom level to improve the quality of education. Potential causes for the findings and alternatives for promoting the utilisation of school self?evaluation instruments are discussed. (shrink)

Plastic waste accumulation in the environment due to huge volumes of plastic waste produced daily with no effective disposal method and waste management have raised public awareness to look for an alternative to replace the current disposal techniques. Waste utilisation or plastic recycling has been regarded as an excellent method to reduce the abundant amount of plastic waste as well as minimising the environmental impacts. In this article, a total of 163 previous studies between 2012 and 2021 had been reviewed (...) to discuss the utilisation of different types of plastic waste as aggregate in construction materials. This paper evaluates on the use of plastic as aggregate in terms of the physical, mechanical and durability properties of the construction materials as well as the environmental and cost analyses. It was found that the mechanical and durability properties of produced materials were altered after the addition of plastic as aggregates; however, the materials are still fulfilling the requirement of construction materials. Besides, a general SWOT analysis to highlight the advantages and disadvantages of plastic waste utilisation was also conducted. -/- . (shrink)

Afrikaans-speaking Pentecostal Churches were originally part of a revival movement that for various historical reasons chose not to be known as a church. The liturgical space in their churches reflected the anticlerical feeling. From the fifties of the previous century, however, it became important for Pentecostal Churches to be accepted as such within the community and the church world. This led to changes in the organisation of the liturgical space that began to duplicate the liturgical space of the three Afrikaans-speaking (...) Sister churches to a large extent. From the nineties pulpits were replaced with a lectern, and the liturgical space adapted to reflect a new emphasis that became important for these churches. This article briefly examines the history of the use of liturgical space within Pentecostal Churches for the purpose of offering a theological reflection on current trends. (shrink)