Business Ethics: A European Review, EarlyView.

In this paper, a pre-assessment of the Byzantine era of Aigai will be presented. Besides the western Anatolian cities of Pergamum, Ephesus and Smyrna, Aigai is the only city which achieved to cope with the rough terrain among the Aspordenon Mountains north of Smyrna. This city located 17 km east of the Yeni Şakran town in the province Izmir, also known as Köseler castle due to its location on Mount Gün near the Köseler village in the province of Manisa, and (...) is one of the twelve cities within the Aeolian region mentioned by Herodotus. Thanks to the detailed studies by R. Bohn and C. Schuchhardt on inscriptions from Aigai, the city was first introduced to the academical world in 1889. Archaeological studies started in 2004 and were conducted by Prof. Dr. Ersin Doğer. While the archaeological and written sources about the history and civilization of pre-Byzantine Aigai are rather well-known, in this paper it will be attempted to give an overview of the scarce written sources about the Byzantine era and to evaluate them in the light of so-far unpublished architecture and small finds. Since 2004, area based excavations have been carried out in the necropolis of the city, at Demirkapı and the insula situated east of the Tiberius gate which are the entrance points of the city, in the Bouleuterion, Agora and Macellum to its east, in the cisterns nos. I and II and in the easternmost part of the acropolis. The residential areas, built by the last inhabitants of the region, the Byzantines, by using spolia of older buildings, are badly preserved. The architecture, which, due to its location on a hillside, has been harmed by landslides and torrents, but also by human destruction such as treasure hunts and stone borrowing, is very fragile. The only preserved architecture so far is a sacral building dated to the 12th or 13th century. Abundant pottery and glass small finds, together with some metal objects and coins, enable us to get an idea of the Byzantine era in Aigai and provide a foresight to further studies. (shrink)

In this paper, a pre-assessment of the Byzantine era of Aigai will be presented. Besides the western Anatolian cities of Pergamum, Ephesus and Smyrna, Aigai is the only city which achieved to cope with the rough terrain among the Aspordenon Mountains north of Smyrna. This city located 17 km east of the Yeni Şakran town in the province Izmir, also known as Köseler castle due to its location on Mount Gün near the Köseler village in the province of Manisa, and (...) is one of the twelve cities within the Aeolian region mentioned by Herodotus. Thanks to the detailed studies by R. Bohn and C. Schuchhardt on inscriptions from Aigai, the city was first introduced to the academical world in 1889. Archaeological studies started in 2004 and were conducted by Prof. Dr. Ersin Doğer. While the archaeological and written sources about the history and civilization of pre-Byzantine Aigai are rather well-known, in this paper it will be attempted to give an overview of the scarce written sources about the Byzantine era and to evaluate them in the light of so-far unpublished architecture and small finds. Since 2004, area based excavations have been carried out in the necropolis of the city, at Demirkapı and the insula situated east of the Tiberius gate which are the entrance points of the city, in the Bouleuterion, Agora and Macellum to its east, in the cisterns nos. I and II and in the easternmost part of the acropolis. The residential areas, built by the last inhabitants of the region, the Byzantines, by using spolia of older buildings, are badly preserved. The architecture, which, due to its location on a hillside, has been harmed by landslides and torrents, but also by human destruction such as treasure hunts and stone borrowing, is very fragile. The only preserved architecture so far is a sacral building dated to the 12th or 13th century. Abundant pottery and glass small finds, together with some metal objects and coins, enable us to get an idea of the Byzantine era in Aigai and provide a foresight to further studies. (shrink)

In this qualitative study, we aimed to identify and compare the ethical problems perceived by physicians and nurses in intensive care units at Baskent University hospitals in Turkey. A total of 21 physicians and 22 nurses were asked to describe ethical problems that they frequently encounter in their practice. The data were analyzed using an interactive model. The core problem for both physicians and nurses was end-of-life decisions (first level). In this category, physicians were most frequently concerned with euthanasia while (...) nurses were more concerned with do-not-resuscitate orders (second level). At the third level, we saw that almost all of the participants’ responses related to negative perceptions about euthanasia. Communication and hierarchical problems were the second most reported main category. Nurses were more likely to cite problems with hierarchy than physicians. At the third level, a large percentage of nurses described communication problems with authority and hierarchical problems with physicians. In the same category, physicians were most often concerned with communication problems with patients’ relatives. The ethical problems were reported at different frequencies by physicians and nurses. We asked the participants about ethical decision-making styles. The results show that nurses and physicians do not follow a systematic pattern of ethical decision making. (shrink)

The aim of this study is to analyze the information in the social media which is being produced and included into the stream by mass media in the context of digital ethics and cyber security. The principles of digital ethics includes norms that takes individual’s privacy of life into consideration. In addition to being a concept related to cyberspace, computer, and computer networks, it also includes the whole human-made activities, for this reason manipulation techniques in cyberspace appear as an important (...) cyber threat to users. As it comes to the purpose of coping with cyber threats the development of digital etic rules is essential. As a result of the violation of digital etic rules, wrong and false information is formed and individuals are misinformed. In the study, social media, which aims to bring individuals together on the basis of "being the same", has been evaluated within the scope of the culture industry concept of Adorno and Horkheimer. In this direction, content with a manipulative nature has been analyzed in the context of digital ethical principles. Then, social media threats encountered in cyberspace in general and information manipulation, in particular, are compared in the context of cybersecurity strategies implemented by states. As a result, it has been observed that the manipulative nature of information increases as it moves away from the principles of digital ethics. For this reason, it has been determined that all actors of cyberspace must be effective in order to develop and apply cyber ethics rules. (shrink)

Systematic sampling of communities gives rise to large contingency tables summing up possible changes in the assemblages' structure. Such tables are generally analysed by multivariate statistical methods, which are ill-suited for simultaneously analysing rare and common species (Field et al., 1982). In order to separately process species belonging to either of these categories, we propose a statistical method to select common species in a sequence of ecological surveys. It is based on a precise definition of rarity, and depends on a (...) rarity parameter. In this work, this parameter will be optimised so that the sub-table of common species captures the essential features of the complete table as well as possible. In this way we analysed the spatio-temporal evolution of macrobenthic communities from the Algiers harbour to study the pollution influence during a year. The examination of the communities' structuring was done through Principal Components Analysis (PCA) of the species proportions table. Environmental variables were simultaneously sampled. We show that the data structure can be explained by about 25% of the total number of present species. Two environmental gradients were brought to the fore inside the harbour, the first one representing pollution, and the second one representing hydrological instabilities. (shrink)

This early essay by Albert Camus presents an eloquent picture of his understanding of what it means to know. But in order for us to assimilate it, we must recognize that Camus is not celebrating a hedonic naturalism, nor engaging in an existential anti-intellectualism. Rather, his articulation of lucidity and the exemplification of it in the artistry of the essay itself presents us with a challenging concept of knowledge. I attempt to explicate this concept with the help of two images, (...) one from the musical Hair and one from the movie The Pawnbroker, thus seeking to reinforce Camus' reliance upon image as the equivalent of idea. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 91 Heft: 1 Seiten: 135-160.

The essay examines contemporary Arab films that express the body's forces. One strategy, common with other world cinemas, is that films carry out different operations at the molar and molecular levels, which correspond to different levels of embodiment and body politics. Another, more unique to Arab cinema, is to cultivate strategies of protecting and enfolding bodies, similar to what Foucault termed ars erotica. Third, they enlist the audience in a struggle to attain what Spinoza called ‘adequate ideas’, ideas that arise (...) immanently from the body's capacities. (shrink)

Following the conquest of Algiers and its surrounding territory by the French army in 1830, officers noted an abundance of standing stones in this region of North Africa. Although they attracted considerably less attention among their cohort than more familiar Roman monuments such as triumphal arches and bridges, these prehistoric remains were similar to formations found in Brittany and other parts of France. The first effort to document these remains occurred in 1863, when Laurent-Charles Féraud, a French army interpreter, recorded (...) thousands of dolmens and stone formations south-west of Constantine. Alleging that these constructions were Gallic, Féraud hypothesized the close affinity of the French, who claimed descent from the ancient Gauls, with the early inhabitants of North Africa. After Féraud's claims met with scepticism among many prehistorians, French scholars argued that these remains were constructed by the ancestors of the Berbers, whom they hypothesized had been dominated by a blond race of European origin. Using craniometric statistics of human remains found in the vicinity of the standing stones to propose a genealogy of the Kabyles, French administrators in Algeria thereafter suggested that their mixed origins allowed them to adapt more easily than the Arab population to French colonial governance. This case study at the intersection of prehistoric archaeology, ancient history and craniology exposes how genealogical classification made signal contributions to French colonial ideology and policy between the 1860s and 1880s. (shrink)

This biography of Jacques Derrida tells the story of a Jewish boy from Algiers, excluded from school at the age of twelve, who went on to become the most widely translated French philosopher in the world – a vulnerable, tormented man who, throughout his life, continued to see himself as unwelcome in the French university system. We are plunged into the different worlds in which Derrida lived and worked: pre-independence Algeria, the microcosm of the École Normale Supérieure, the cluster of (...) structuralist thinkers, and the turbulent events of 1968 and after. We meet the remarkable series of leading writers and philosophers with whom Derrida struck up a friendship: Louis Althusser, Emmanuel Levinas, Jean Genet, and Hélène Cixous, among others. We also witness an equally long series of often brutal polemics fought over crucial issues with thinkers such as Michel Foucault, Jacques Lacan, John R. Searle, and Jürgen Habermas, as well as several controversies that went far beyond academia, the best known of which concerned Heidegger and Paul de Man. We follow a series of courageous political commitments in support of Nelson Mandela, illegal immigrants, and gay marriage. And we watch as a concept – deconstruction – takes wing and exerts an extraordinary influence way beyond the philosophical world, on literary studies, architecture, law, theology, feminism, queer theory, and postcolonial studies. In writing this compelling and authoritative biography, Benoît Peeters talked to over a hundred individuals who knew and worked with Derrida. He is also the first person to make use of the huge personal archive built up by Derrida throughout his life and of his extensive correspondence. Peeters’ book gives us a new and deeper understanding of the man who will perhaps be seen as the major philosopher of the second half of the twentieth century. (shrink)

This biography of Jacques Derrida tells the story of a Jewish boy from Algiers, excluded from school at the age of twelve, who went on to become the most widely translated French philosopher in the world – a vulnerable, tormented man who, throughout his life, continued to see himself as unwelcome in the French university system. We are plunged into the different worlds in which Derrida lived and worked: pre-independence Algeria, the microcosm of the École Normale Supérieure, the cluster of (...) structuralist thinkers, and the turbulent events of 1968 and after. We meet the remarkable series of leading writers and philosophers with whom Derrida struck up a friendship: Louis Althusser, Emmanuel Levinas, Jean Genet, and Hélène Cixous, among others. We also witness an equally long series of often brutal polemics fought over crucial issues with thinkers such as Michel Foucault, Jacques Lacan, John R. Searle, and Jürgen Habermas, as well as several controversies that went far beyond academia, the best known of which concerned Heidegger and Paul de Man. We follow a series of courageous political commitments in support of Nelson Mandela, illegal immigrants, and gay marriage. And we watch as a concept – deconstruction – takes wing and exerts an extraordinary influence way beyond the philosophical world, on literary studies, architecture, law, theology, feminism, queer theory, and postcolonial studies. In writing this compelling and authoritative biography, Benoît Peeters talked to over a hundred individuals who knew and worked with Derrida. He is also the first person to make use of the huge personal archive built up by Derrida throughout his life and of his extensive correspondence. Peeters’ book gives us a new and deeper understanding of the man who will perhaps be seen as the major philosopher of the second half of the twentieth century. (shrink)

_La Peste_, originally published in 1947 by the Nobel Prize-winning writer Albert Camus, chronicles the progression of deadly bubonic plague as it spreads through the quarantined Algerian city of Oran. While most discussions of fictional examples within aesthetics are either historical or hypothetical, Camus offers an example of "pestilence fiction." Camus chose fiction to convey facts--about plagues in the past, his own bout with tuberculosis at age seventeen, living under quarantine away from home for several years, and forced separation from (...) his wife who remained in Algiers while he was abroad in Nazi-occupied France. His own lived experiences undergird an imaginative account of shared human realities with which we can identify: vulnerability to the disease, isolation, fear, and finally humanitarianism. _The Plague_ teaches us to neither covet nor expect what we so casually took for granted. This collection of original essays on philosophical themes in _The Plague_ is of special relevance during and in the aftermath of Covid-19 but also provides reflections that will be of lasting value to those interested in this classic work of literature. The novel explores questions of enduring importance. Do we collectively meet the threshold of ethical behavior posed by Camus who wrote, "What's true of all the evils in the world is true of plague as well. It helps men to rise above themselves"? Or does the absurd undermine the compassionate? Do "heroes" dutifully fight a plague with "common decency," or does human nature resign itself to the normalization of uncontrollable suffering and death? There are myriad ways to approach the novel and this volume encourages readers to ponder human dilemmas in fictional Oran informed by our current pandemic. Series editor forward by Richard Eldridge. List of Contributors includes Steven G. Kellman, Jane E. Schultz, Andrew Edgar, Kathleen Higgins, Edward B. Weiser, Cynthia A. Freeland, and Margaret E. Gray; see "Introduction" by Peg Brand Weiser below. (shrink)

Im Archäologischen Museum in Izmir sind 227 Gefäße inventarisiert, die einen der größten Bestände von Unterwasserfunden byzantinischer Keramik in der Türkei bilden. Aus dieser Sammlung stellt Lale Doğer in dem vorliegenden Band, einem Ausschnitt ihrer Doktorarbeit, 123 dieser Vasen vor. Die Keramiken des Museums Izmir wurden zwischen 1967 und 1974 im Kunsthandel gekauft bzw. als illegales Gut beschlagnahmt. 166 Gefäßen wurden aus anderen türkischen Museen nach Izmir überwiesen (Vorwort S. 1-2) und stammen wohl ebenso aus ungeklärten Fundzusammenhängen. Eine genauere (...) Fundortangabe besitzt daher keines der Stücke. Die Autorin verbindet die Exponate in ihrem Schlusswort (S. 74) mit einem unmittelbar vor der türkischen Küste gesunkenen Boot oder aber auch dem bekannten Schiffswrack bei der wenig vor der türkischen Küste gelegenen griechischen Insel Kastellorizo (neu auch bei: D. Papanikola-Bakirtzi (Hrsg.), Byzantine Glazed Ceramics. The Art of Sgraffito, Athen 1999). Die größte Gruppe bildet die von Megaw definierte Ägäische Ware (A. H. S. Megaw in: G. Robertson u. G. Henderson (Hrsg.), Studies in Memory of David Talbot Rice, Edinburgh 1975, 34-45) mit 114 Stücken. Andere Vasen gehören zur Engobebemalten Ware („Slip Painted Ware”) oder zu mit Farboxyden bemalten Warengruppen (S. 2). In der vorliegenden Abhandlung behandelt Doğer ausschließlich die Ägäische Ware. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Frames, Contexts, Community, JusticeRanjana Khanna (bio)There is a photograph of Jacques Derrida, aged about three, in a toy car at his childhood home in Algiers [fig. 1]. It is not an unusual photograph; in fact, its typicality is striking. It is the kind of photograph one might find in most family albums. Little boys are often found in toy cars, just as little girls are frequently holding a doll, (...) or dancing.1 The codes of a family album, transposed to an academic album, highlight the manner in which typicality itself tells a story of framing, of gendered gestures, of senses of belonging, of familial legend making, and of intellectual genealogy.2 And such codes provide a frame for a general contextual understanding of the photograph and therefore [End Page 11] Click for larger view View full resolutionFigure 1.Photograph of Jacques Derrida aged 3. Printed in Geoffrey Bennington and Jacques Derrida, Jacques Derrida (Paris: Seuil, 1991) 9.[End Page 12]for what Barthes calls its studium.3 But, as Barthes remarked in his Camera Lucida, a book about photography and about his dead mother, there is frequently something else in a photograph: the punctum. It wounds a viewer, and remains in the viewer's memory when he or she looks away from the photograph. It is a singular relationality, and, for the mourning Barthes, encloses the possibility of a hopeful reciprocity. For me, however, beyond the gendered coding of this photograph, it is not the promise of a reciprocity, but the demand of something unknowable that exists potentially beyond the frame of the photograph. A rectangular void that appears to be the back window of a large car opens onto an unknown. The opening itself is a wounding of the frame.The photograph includes multiple frames, in the sense that a doubling occurs with one frame in the foreground, with Derrida in his toy car, and another frame in the background, with a real car. The child in his car is enclosed in this scene through perpendicular lines, as if framing him in a safe world. The real car is separated by these lines, as if in a square on its own. And through the rear window of this car, there is another enclosure, a rectangular opening, which alerts the viewer to an infinite regression of frames, each enclosing its own image and its own universe, each thematizing the mobility that suggests it could move beyond its immediate frame. This superimposition of a toy car onto an adult scene of mobility not only alerts the viewer to the thematic exploration of infinite generational migration and immigration but also presents us with a visual doubling and echoing, itself suggesting the excess that always exceeds the frame. The frame may appear to exist on its own terms, permitting or excluding hospitality to its hostile excess, and yet what persists in this photograph is the permeability of the frame and its necessary acknowledgment of the other at its border, which both frames and unframes.A frame both determines and supplements meaning. It is both host to meaning and simultaneously hostile to its narrow condition. This rendition of the frame visualizes both its enclosed protective nature as host, and its permeability to the outside, to a potentially hostile supplement. Derrida's thinking has explored the concepts of framing and hospitality in a manner that has often called attention to, and yet not engaged with, women as a sometimes hostile supplement. The concept of hospitality, whether political, academic, domestic, or psychical, has allowed, however, for a consideration of something that supplements this thinking, and indeed this boyhood photograph of potential mobility: the various frames in which Algerian women have been situated, and their different relation to gesture, mobility, and symbolization in the modern period. This article engages with Derrida's work on framing and hospitality in order to reach its supplement, allowing for a consideration of the political stakes of doing feminist work across borders. The stakes of the philosophical apparatus that seem pertinent to the ethical work of postcolonial feminism are permeated with questions of framing and hospitality. Academic hospitality means an openness to one's subject matter, which would include... (shrink)

Throughout his career, French philosopher Pierre Bourdieu sought to interrogate what he described as the 'social unconscious', the means by which power is held and transmitted across generations. Bourdieu's work has been hugely influential in disciplines across the social sciences and humanities for decades, yet Schirato and Roberts argue that few scholars are using his work to its full potential. Bourdieu's work is so wide-ranging that commentary tends to focus on specific theoretical concepts he developed or his books on particular (...) fields of inquiry. However he continued to develop these concepts in his work across his whole career, and much of the richness of his thinking is lost if this isn't taken into account. Drawing on recently released lectures, Schirato and Roberts offer a systematic account of Bourdieu's full body of work, from his early research in Algiers to his last lectures in Paris. They show how Bourdieu continued to develop his concepts of habitus, field, capital, power and socio-cultural reproduction well into his later years. They also offer a nuanced reading of Bourdieu's thinking about education, class, language, knowledge and culture beyond the individual books Bourdieu published on these topics. This critical introduction to Bourdieu is essential reading for all Bourdieu scholars, and for researchers and thinkers using Bourdieu's work in their own social and cultural analysis. 'A terrific book, which sets out a comprehensive overview of Bourdieu's oeuvre in a way that no other text I know has done' - Professor John Frow, University of Sydney. (shrink)

This study aims to examine the philosophical life values of the Manggarai people in Western Flores, which are reflected in the proverbs of the Manggarai language (Go'et). Go'et is an oral literature that contains the values that govern the life of the Manggarai people. This study uses a qualitative descriptive approach design involving semantics theory to interpret the meaning of Go'et. The data in this study were obtained by conducting in-depth interviews with one of the Manggarai community leaders with the (...) initials AW (52) and secondary data available on the Manggarai Nuca Lale website. The data obtained were then validated using the Indonesian-Mangarai dictionary to find samples that fit this study. Nine data are relevant to the scope of this study based on the results of data collection that have been done. From the data found, the researcher concluded that there are three central values in go'et which contain advice and instructions for living a life under the norms that apply to the Manggarai community, such as unity, Manners and Wisdom, and passion and hard work. These findings are consistent with the fact that the Manggarai people uphold the values of unity, cooperation, and harmony among community members. (shrink)

Virginia Woolf famously wrote 'as a woman I have no country', suggesting that women had little stake in defending countries where they are considered second-class citizens, and should instead be forces for peace. Yet women have been perpetrators as well as victims of violence in nationalist conflicts. This unique book generates insights into the role of gender in nationalist violence by examining feature films from a range of conflict zones. In The Battle of Algiers, female bombers destroy civilians while men (...) dress in women's clothes to prevent the French army from capturing and torturing them. Prisoner of the Mountains shows a Chechen girl falling in love with her Russian captive as his mother tries to rescue him. Providing historical and political context to these and other films, Matthew Evangelista identifies the key role that economic decline plays in threatening masculine identity and provoking the misogynistic violence that often accompanies nationalist wars. (shrink)

It is the outstanding characteristic of the works of David Claerbout to be situated in an essentially ambivalent place between cinema and photography. Both practices are used – either individually or in combination – in a very individual way. The series of projections of installations, which is mapped out from Sections of a Happy Moment onwards (followed by Arena and The Algiers’ Sections of a Happy Moment), drives the confusion of motion and rest to the extreme of an undecidability, which (...) is the result of the new imaging techniques that Claerbout uses. (shrink)

In this essay I discuss Zineb Sedira’s two-screen video projection “Saphir” in relation to the landscape which Hélène Cixous has called the “the immense landscape of the trans-, of the passage.” My non-conclusive text explores the acts of transition taking place on the dual screen of Sedira’s video work. The work – filmed in the harbour area of Algiers – forms a multifaceted visual narrative of departures and arrivals. Within this narrative an intriguing choreography develops between two solitary characters, a (...) man and woman, who never meet but nonetheless, step by step, mutually perform a ritualistic dance. “Saphir” – which borrows its name from a French colonial hotel – is filled with ambiguities that evoke the landscape described by Cixous. Contemplating its topography, I become involved in Cixous’s bodily word world. “Passage” is what she calls part of this landscape, but it is also a word. It is a password which when split in two in the French language becomes ill-behaved and unwise. But could the word, I ask, also lead to a wise step (un pas sage )? And where do the steps danced by Sedira’s man and woman lead? (shrink)

Miguel de Cervantes was taken captive in Algiers after the Battle of Lepanto and spent 5 years in prison.1 In his writings thereafter, recurring images and references to humans in captivity—cages, bondage, beatings—suggest that Cervantes remained haunted by his imprisonment. As Maria Antonia Garcés argues in Cervantes in Algiers: A Captive's Tale, Cervantes's writings allude to an "afterlife of trauma" that should be part of any analysis of his writings, including Don Quijote.2 Indeed, Garcés contends that, three centuries before Freud, (...) Don Quijote offers a profound reflection on the psychological legacy of trauma.3 Equally important, even as Cervantes navigates between sanity and madness, reality and... (shrink)