This paper presents an analysis of the birth and growth of scientific creationism in South Korea by focusing on the lives of four major contributors. After creationism arrived in Korea in 1980 through the global campaign of leading American creationists, including Henry Morris and Duane Gish, it steadily grew in the country, reflecting its historical and social conditions, and especially its developmental state with its structured mode of managing science and appropriating religion. We argue that while (...) South Korea’s creationism started with the state-centered conservative Christianity under the government that also vigilantly managed scientists, it subsequently constituted some technical experts’ efforts to move away from the state and its religion and science through their negotiation of a new identity as Christian intellectuals. Our historical study will thus explain why South Korea became what Ronald Numbers has called “the creationist capital of the world.”. (shrink)

So far overlooked by the international business ethics literature, we introduce, characterize, and normatively analyze the use of affective ties and networks in South Korea from an ethical point of view. Whereas the ethics of using Guanxi in China has been comprehensively discussed, Korean informal networks remain difficult to manage for firms in South Korea due to the absence of existing academic debate and research in this field. In this study, we concentrate mainly on the (...) question of whether foreign firms will and can use affective ties in Korea. The informal social network forms are classified and contrasted with the conventional ethical approaches used in international business ethics to assess which categories can be regarded as ethical or unethical. Finally, foreign firms are advised how to cope with and use different affective network types. Although the nature of affective ties and networks in Korea differs from that found for instance in China, consistent with the conclusion of prior research, we recommend particularistic analysis and decision making regarding the circumstances in which to conclude affective ties and networks and when to opt out. We conclude that foreign firms in Korea should invest in establishing Inmaek, refrain from engaging in Yonjul, and support host country nationals’ Yongo ties. Moreover, it is suggested that foreign firms should find ways to monitor and manage informal ties effectively. (shrink)

Once focused primarily on European and Chinese history, South Korea's world history courses are moving toward a global approach that spans multiple regions. In the midst of this curricular shift, we examined how Korean teachers conceptualize world history for themselves and for their instruction. We interviewed eight Korean teachers using card-sorting tasks and a think aloud methodology. Findings revealed that all participants sorted the cards differently when considering instruction compared to when they sorted cards for their own understanding, (...) suggesting the role of teachers as instructional gatekeepers even in a country with a centralized National Curriculum. The Korean teachers discussed three instructional challenges in making these changes: connecting world historical events to students’ present lives, unpacking for students events that spanned across large amounts of time and space, and managing students’ preconceived notions or attitudes about different cultures. The ways in which participants dealt with these challenges differed. Additionally, in-service teachers made more complex connections between events and focused less on regions than did pre-service teachers. We discuss the cultural tools that Korean participants used in making instructional decisions as well as implications for curriculum development and teacher education for world history in South Korea and beyond. (shrink)

Within universities, a tension exists between research and teaching and learning, where research is often accorded a higher status creating a Cinderella effect by rendering teaching and learning of lesser importance. World university rankings, also referred to as global rankings, are contentious although they have become a permanent feature of the higher education system internationally. Lindsay argues that institutions have emphasized the importance of publications and prestige, which contribute to national and institutional reputation. Publications increase rankings thereby contributing (...) to the lower prestige given to excellent teachers as compared to excellent researchers. This has consequently led to a decline in the attention given to teaching. Pressure exists in the HE system to play the ranking game without acknowledging that there are expertise and pockets of teaching excellence in universities. Through their performance criteria, global rankings are transforming universities into becoming similar and conforming to a single hierarchy. In order to compete in the global HE market and improve their rankings, some universities have adopted a business model to mitigate the effects of globalisation and have begun to view themselves and higher education as a business. Global ranking systems thus have the agency either to perpetuate teaching and learning as the Cinderella function in HE, through the ranking game or to holistically focus their performance criteria on all the core functions of universities. Ethical policy decision-making in higher is thus essential. (shrink)

According to the consencus of Muslim world, al-Aqsā Mosque is located in the land of al-Quds (Jerusalem). In this matter, especially the old Sunnite sources are in agreement with each other. However, there are recently some different views regarding the location of al-Aqsā Mosque. It has been argued that al-Aqsā Mosque most likley was built in a location differnet from Jerusalem. One of the defenders of this opinion is Muhammad Hamīdullah, who is a prominent scholar of Islamic studies and considered (...) to be a reliable authority among contemporary Islāmic historians. He claims that al-Aqsā Mosque, which was also mentioned in the Qur’ān, cannot be the Mosque that is present in Jerusalem. Rather, it must be searched in heavens. If this claim is accepted, then numerous reports informing that the mosque is located in Jerusalem and many interpretations based on these reports, will become problematic and controversial. Therefore, it is necessary to examine those claims and the relevant evidence in detail. Following this pueporse, we aim to examine and evaluate those views with a critical approach in this study. In this regard, we will argue that the comments and approaches that have been argued so far, are not consistent. Rather, relevant claims do not rely on strong evidence but only unsatisfactory interpretations. Summary: Muhammad Hamīdullah who is a prominent researcher and well-known for his studies on History of Islām, has individual opinions on some issues, different from classical scholars of Ahlu’s-Sunnah (branch of Islām that accepts the first four caliphs as rightful successors to Muhammad). One of his distinctive views is the original place of Masjid al-Aqsā (al-Aqsā Mosque). He claims that al-Aqsā Mosque was likely located, not in al-Quds (Jerusalem), but in heavens. In this article, our purpose is to examine this matter by evaluating his arguments regarding the place of al-Aqsā Mosque. Hamīdullah’s argument is based on several reasons which are as follows:Miʻrāc (The Ascension) is a journey from the earth to beyond the heavens. According to Hamīdullah, it is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to Bayt al-Maqdis/al-Quds.Hamīdullah maintains that the expression “al-Masjid al-Aqsā” in the first verse of Sūrah al-Isrā means “the remotest Mosque.” However, the Palestinian lands are described as “Adna’l-Arḍ/Nearest Country” in the third verse of Sūrah ar-Rūm. Thus, “the remotest Mosque” should not be “the nearest country”; rather it should be a Mosque in heavens.He also argues that in some Hadith texts, the mosque in question is mentioned as “Masjid al-Aqsā”, but there is a grammatical difference between the phrases of “al-Masjid al-Aqsā” and “Masjid al-Aqsā”, which means that the mosque mentioned as “al-Masjid al-Aqsā” in the Qur’ānic verse does not have a connection with al-Quds (Jerusalem). In his opinion, the expression of “Masjid al-Aqsā” which appears in some Hadith texts is in the form of a noun clause, while the quranic expression “al-Masjid al-Aqsā” is in the form of an adjective clause. Accordingly, “Masjid al-Aqsā” and “al-Masjid al-Aqsā” refer to different places. The noun clause -as in the Hadith texts- of “Masjid al-Aqsā” must be in al-Quds, whereas the Qur’ānic expression in the form of an adjective clause of “al-Masjid al-Aqsā” must be a mosque in the heavens.According to his other claim, Abu’l-Yemān, the teacher of the teacher of Bukhārī, when narrating the hadith about mosques, he mentions this mosque, not as “al-Masjid al-Aqsā”, but as Īliyā’. That is, according to him, early sources of hadith do not mention the phrase of “al-Masjid al-Aqsā”, but instead, the phrase of Īliyā’ was used. Hamīdullah also states “... while narrating this hadith, Muslim does not use the phrases “Masjid al-Aqsā” or “al-Masjid al-Aqsā.” Instead, he uses the phrase Īliyā’.”He also states that the term al-masjid (the mosque) which appears in the seventh verse of Sūrah al-Isrā, was used to refer to that Īliyā’, not to refer to “al-Masjid al-Aqsā”. Likewise, the Umayyad Caliph Abdulmelik (26-86 h.c./646-705 g.c.) built the Dome of the Rock (Masjid al-Saḥra) in al-Quds and named it “Masjid al-Aqsā”. This name became so widespread at the times of Imam al-Bukhārī (194-256 h.c./810/870 g.c.) so that the old name Īliyā’ had been totally forgotten. Because of this reason, some hadith narrators were using this more common name “Masjid al-Aqsā” to express and describe this forgotten name.When we critically evaluate the information and approaches explained above, we come to the conclusion that they are not consistent. First of all, the claim that Masjid al-Aqsā is in the heavens, is in disagreement with the Qur’ānic verses implying that “Masjid al-Aqsā” is in al-Quds, and with many authentic hadith texts that indicate its existence on those lands. Also, the sources of Qur’ānic interpretations (exegeses) and historical narrations refute this claim. On the other hand, there is no Qur’ānic verse or tradition (hadith) that state that Masjid al-Aqsā is in the heavens.We argue that Hamīdullah’s claim “...It is illogical to say that, in relation to such a magnificient occurrence, the Holy Qur’ān only mentions the journey from Mecca to al-Aqsā Mosque in al-Quds” is not very appropriate. Because, it is beyond the human judgment to decide which part of this magnificient journey is more important or which part of it should take place in the Holy Qur’ān. Only Allah has the authority to decide for this. Moreover, we should remember that-as mentioned in the conveyed knowledge- the incident mentioned in the first verse of Sūrah al-Isrā is merely the magnificient journey from Mecca to Masjid al-Aqsā, which was clearly stated in the authentic hadith sources. As for the third verse of Sūrah al-Rūm, it is not correct to claim that Masjid al-Aqsā is not in al-Quds but in the heavens, by reading the text of the verse. Because, the phrase al-arḍ (the earth) has several meanings. Moreover, the phrase al-aqsā (the remotest) in the first verse of Sūrah al-Isrā, refers to distance between the two mosques, not between two countries.In some hadith texts, Masjid al-Aqsā was mentioned as “al-Masjid al-Aqsā” in the form of a noun clause, but this does not require that the masjid in question should be in the heavens. Because, many hadith texts mention it in the form of an adjective clause. Besides, some hadith texts mention Masjid al-Harām (Great Mosque of Mecca) in the form of a noun clause (Masjid al-Harām), not in the form of an adjective clause (al-Masjid al-Harām). If we consider Hamīdullah’s claim, we should look for the Masjid al-Harām in the heavens, but not on earth. So far, neither he nor anybody else made such a claim.Hamīdullah argues that Abu’l Yemān mentioned this mosque as Īliyā’, but not as al-Masjid al-Aqsā, and claimed that early religious sources do not use the term al-Masjid al-Aqsā. However, this is not a sound argument. Because, the authorities of hadith and history, who lived both before Abu’l Yemān and also at the same era, used the term “al-Masjid al-Aqsā” in their works and narrated that this term refers to al-Quds or Bayt al-Maqdis (Masjid al-Aqsā). Moreover, Hamīdullah’s claim that Muslim (a senior hadith scholar) did not use the terms “al-Masjid al-Aqsā” or “Masjid al-Aqsā” but instead he used the name “Īliyā’” is incorrect. Because, while narrating this hadith, the hadith scholar (Muslim) used all three names. As for the term “al-Masjid (the Mosque)” mentioned in Q 17.7, it is a groundless comment to claim that it does not refer to “al-Masjid al-Aqsā” in Q 17.1. Because the context of the verses and grammatical rules of Arabic language explicitly prove that the mosque mentioned in the seventh verse refers to “al-Masjid al-Aqsā” which is also mentioned in the first verse.His claim that “the Umayyads named the temple that they built in Jerusalem as “Masjid al-Aqsā” and following the era of Umayyads, in the period of Bukhārī, this naming became widespread” is highly vulnerable and disputable. Because in those times, the temple used to be named as “al-Masjid al-Jami (the Gathering Mosque)”, not as “al-Masjid al-Aqsā”. Nearly three centuries after the Umayyads reign, the naming of the said temple was first introduced to be as “al-Masjid al-Aqsā”. As for the expression of “al-Masjid al-Aqsā” appearing in the early sources of hadith, it was not used for the mosque built by the Umayyads, but was used to mean the entire haram (sacred, respected) region taking place in the south east corner of Jerusalem. In the light of arguments and explanations critically analysed above, we are in a position to argue that Muhammad Hamīdullah’s argument that “Masjid al-Aqsā is in the heavens”, does not rely on sound evidence, but rather, they are only some unsatisfactory interpretations. (shrink)

This paper aims to show the historical contingency of policy entrepreneurship in science by analyzing the case of brain research in South Korea during the last decade of the 20th century. This decade saw an increasing emphasis placed upon the development of information technology and its use for societal changes. The rise of the “Information Society” in Korea was an important context for shaping the field of brain research as an amalgam of multiple disciplines which (...) led to the passage of the Brain Research Promotion Act; the first law in the world enacted to promote brain research. This paper, through focusing on in what context someone takes up an entrepreneurial role, shows how the concept of interdisciplinarity has been shaped by, and how it has influenced the development of brain research and its related policy measures in Korea. It ultimately reveals the contingent and transient aspect of a policy entrepreneur and his effect on building a new field. (shrink)

This paper traces the diverse contexts of radiation protection from liberation in post-1945 South Korea to its professionalization by the early 1970s, using the emerging field of health physics as the focus. The Korean nuclear center, AERI, started two affiliates, RRIA and RRIM in the early 1960s. In particular, RRIM emphasized the use of radiation within cancer research, especially the use of cobalt in treating patients. In this context, health physics initially took the form of “radiation medicine.”With (...) the two institutes returning to AERI’s fold in 1973, health physics took another turn: the second major subfield, following “radiation medicine,” invoked a broader conception of “radiation protection,” which now referred to a cluster of related interests, including the environment and the effects of industrialization.Rather than a simple transfer of American and international models after 1953, Korean health physics reflects its origins in a post-colonial research setting, one more diverse than its “official” institutional context at AERI. (shrink)

The main purpose of this study was to investigate the impact of perceived HR practices on affective commitment and turnover intention. This study explored which HR practices were relatively more important in predicting affective commitment and turnover intention. A total of 302 employees from the United States and 317 from South Korea completed the same questionnaires for assessing the aforementioned relationships. The results illustrated that among perceived HR practices, internal mobility had the most significant association with turnover intention (...) in both the US and South Korea. While internal mobility was a stronger predictor of affective commitment for the US sample, training was the most important variable for predicting affective commitment in South Korea. The second purpose of the study was to examine whether individuals’ positive affect influences the relationship between perceived HR practices and affective commitment and turnover intention. In the US, positive affect moderated the relationship between perceived HR practices and affective commitment and turnover intention such that the relationships were stronger for individuals reporting high positive affect relative to those reporting low positive affect. However, these relationships were not significant in South Korea. We discuss the implications of these results, study limitations, and practical suggestions for future research. (shrink)

BOOK REVIEW: Through fifteen interrelated essays, Daniel Campos’ Loving Immigrants in America reflects upon his experiences as a Latin American immigrant to the United States and develops an experiential philosophy of personal interaction. Building upon previous work, Campos’ implicit conceptual framework comes from Charles S. Peirce’s dual philosophical accounts of the evolution of personality and evolutionary love. But the flesh and blood of the book are Campos’ own personal experiences as an immigrant who has labored for more than twenty years (...) to make himself at home in the United States, aka la Yunai, by growing to love an impressively broad range of places and people across the country. Campos begins in rural Arkansas (where he arrived as an eighteen-year-old from Costa Rica to study at a small religious liberal arts college), travels extensively across the Deep South (in a series of road trips described in Chapters 3-6), completes an MA in Statistics and later a PhD in Philosophy at Penn State, and eventually settles to teach at Brooklyn College where he is surrounded by immigrants from all over the world. The book’s cast of characters and Campos’ interactions with them are so extensive as to defy generalization, but careful readers are likely to walk away convinced of Campos’ claim that “anyone who is receptive and attentive to the commonality of human experience can empathize with immigrants” (2). (shrink)

The specialist field of intellectual disability nursing has been subjected to a number of changes since the move towards deinstitutionalisation from the 1970s. Government policies sought to change the nature of the disability workforce from what was labelled as a medicalised approach, towards a more socially oriented model of support. Decades on however, many nurses who specialise in the care of people with intellectual disability are still employed. In Australia, the advent of the National Disability Insurance Scheme offers an apt (...) moment to reflect upon these decades of specialised nursing care as the context of this nursing care will continue to evolve. A review of the published literature was conducted to explore what has shaped the field in the past and how this might inform the future of this speciality area under new policy and service contexts. People with intellectual disability have specific health and support needs that require a specialised workforce. Specialist nurses continue to be needed for people with intellectual disability. (shrink)

This study investigates how students’ national identity affects their historical understanding by mediating their use of affective historical empathy. The research focuses on the case of “comfort women” (women forced into sexual slavery for Japanese soldiers during WWII) in South Korea—a topic in which a strong nationalist narrative dominates social and educational discourses. I conducted semi-structured, task-based group interviews with 16 high school students in South Korea. In interviews, students’ national identity mediated how they utilized (...) four types of affective historical empathy: Students as ethnic Koreans cared more about “our” Korean comfort women over others; cared that Korean comfort women and others suffered from what “we” and “they” did as nations; cared for those women's voices from a humanitarian perspective beyond their ethnic and national boundaries; and cared to make social changes for those women and themselves as future citizens of their democratic nation. These findings help us understand how students’ emotional attachment to “our” nation and its members can mediate their historical understanding through affective historical empathy as well as how affective historical empathy can motivate students to move beyond purely nationalistic concerns. This case study also stimulates reflection on historical empathy's implications for students’ democratic civic participation. (shrink)

From 1982 through 2016, Korean media outlets have reported over 120 instances of vandalism, arson and harassment targeting Buddhist temples and facilities in South Korea. An extension of on-going tensions between South Korea’s Buddhist and Evangelical Protestant communities, this one-sided wave of violence and harassment has caused the destruction of numerous temple buildings and priceless historical artifacts, millions of USD in damages, and one death. This article surveys these incidents of anti-Buddhist vandalism, arson, and harassment, analyzing (...) their general characteristics and summarizing major instances of each, before examining the frequency of these incidents within the wider chronology of recent Evangelical-Buddhist tensions. It then examines the responses from South Korea’s Buddhist and Evangelical communities and various government agencies, as well as the effects of these responses, before investigating the relationship between these incidents and the mainstream Evangelical doctrines of religious exclusivism, dominionism and spiritual warfare. The article closes with a discussion of the need for further research into these incidents and the wider Evangelical-Buddhist tensions surveyed herein as well as the relevance of such research to inter-religious conflicts outside Korea. (shrink)

The character of Tom has the proportions of a mythic figure. His story has little of the melodrama of the secondary plot for his heroism in meeting the trials of slavery is manifested not in outward risks and adventures but in inner strength. In Simon Legree, Tom's final adversary, Stowe provides a perfect antithesis, an ultimate image of what slavery must do to the master who takes advantage of his position and uses his power without restraint; for Legree is an (...) ambitious Vermonter, not a Southern, an owner, not an overseer, and a product of the raw, final phase of slavery in the cotton plantations of the deep South. Legree bends every effort to brutalize Tom as though of necessity to prove that he and the South are right about Negroes and slavery, and Tom remains firm in his humanity and so disproves the sordid myth of his oppressor. It is Legree who is dehumanized by the institution of slavery. Tom emerges from the struggle as an example not simply of a black Christian slave, but of a heroic man in the face of intimidating and humiliating power. Moody E. Prior, emeritus professor of English and former dean of the graduate school of Northwestern University, is the author of The Language of Tragedy, Science and the Humanities, and The Drama of Power-Studies in Shakespeare's History Plays. See also: "The Ethics of Uncle Tom's Children" by Tommie Shelby in Vol. 38, No. 3. (shrink)

The Assemblies of God (AOG) celebrates its centenary in 2017. The paper aims to show the historical development of theological education and ministerial training and formation in this denomination. It starts by showing how internationally AOG embraced the Bible Institute movement as a way of evangelism, church planting and growth from the early decades of the 20th century after the birth of the Pentecostal Movement. Then there is a South African scenario, lamenting the de-emphasis of the importance of theological (...) education, though there was emphasis on evangelism and missional endeavours on the grassroots. The research unfolds the development of institutions from 1949 to the present. All in all, 10 institutions are identified and briefly explained, some of them with their demise. The article concludes by historical reflections on what was taught and identifies the gaps by suggesting that the Pentecostal curriculum should be relevant to the context of Africa by embracing inclusivity: Hidden Curriculum, Gender Studies, Inculturation and Liberation ideals and renaissance of pneumatology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Culturally Responsive Teaching in Music Education: From Understanding to Application by Vicky R. Lind and Constance L. McKoyEric ShiehVicky R. Lind and Constance L. McKoy, Culturally Responsive Teaching in Music Education: From Understanding to Application (New York, NY: Routledge, 2016).In the book’s penultimate chapter, titled “Community,” we encounter a teacher who agrees to a student’s request to start a mariachi band and gets “more than he bargained (...) for.”1 We hear from a teacher who seeks a greater understanding of the context for her Black students and finds herself the only White person in many of the community events she attends. We learn about a teacher who has her marching band, predominantly comprised of Latinx students, march in annual Korean and Black community parades in the city and why she does this. What to make of these stories—inspiring, provocative, suffused with honesty? I found myself restless to share these narratives with my own teaching colleagues, to ask not simply “What do you see happening here?” but also “Where would something like this take us?”What is notable about Vicky Lind and Constance McKoy’s achievement here is that they have given us a very full book and one that provides many different points of entry—stories and theories and activities and questions—through which to engage with ideas of culturally responsive teaching. In just under 150 [End Page 210] pages with index and references, the book encompasses four chapters that review various academic traditions connected to culturally responsive teaching, concludes with three chapters that relay narratives and vignettes from K-12 music teachers, and includes throughout lists of reflection questions and teaching strategies. The primary audience is pre-service and in-service K-12 music teachers. If a key requirement for culturally responsive teaching is continuous reflection over the impacts our pedagogies have on our students and ourselves as teachers, this book’s wide-ranging engagement is indeed a welcome one.What I offer here in terms of review, then, is first a consideration of the book’s various components and where they might lead us. Second, I bring its ideas of cultural responsiveness into dialogue with ideas more commonly found in anti-racist and social justice approaches to education—traditions the book does not directly engage with but which certainly have a place in conversations around it. This is a particularly relevant time, I suggest, to engage with questions of cultural responsiveness alongside perhaps more politically-minded approaches: this book will be read, I hope, by teachers grappling with our age of renewed and visible racial struggle, increased forced migration, and cultural insecurity.The first half of the book is explicitly dedicated to “understanding” culturally responsive teaching. Its chapters present a historical overview of its conceptual development, explicate the centrality of culture and cultural competence to teaching, and discuss the connection between music and identity in young people. The authors center their conceptualization of culturally responsive teaching around Geneva Gay’s framework, outlined in her Culturally Responsive Teaching, as “using the cultural knowledge, prior experiences, frames of reference, and performance styles of ethnically diverse students to make learning encounters more relevant to and effective for them.”2 “Effective,” here, is understood broadly and includes academic competence, self-efficacy, social critique, and the freedom to be “ethnically expressive.”3In laying this foundation, the authors negotiate thoughtfully a number of tensions inherent in this work that are too often simplified in the classroom. They recognize, for example, the need to acknowledge culture as a category through which human experience is mediated, but also one that too easily gives way to stereotyping. When discussing issues of music and identity they remind readers that musical identities are multiple and suggest that musical identities might be viewed as both “bottom-up” and “top-down”—constructed through a variety of ongoing experiences as much as they are constituted by national or ethnic affiliation.4 They also do not shy from language such as “high expectations” and “academic competence” when discussing the need for comprehensive and supportive classrooms, despite the uneasiness with which these terms often sit in arts education and alongside purposes of engendering social critique... (shrink)

ABSTRACTThere is a growing body of literature describing conceptual frameworks for working with participatory visual methods. Through a global health lens, this paper examines some key themes within these frameworks. We reflect on our experiences of working with with an array of PVM to engage community members in Vietnam, Kenya, the Philippines and South Africa in biomedical research and public health. The participants that we have engaged in these processes live in under-resourced areas with high prevalence of communicable (...) and non-communicable diseases. Our paper describes some of the challenges that we have encountered while using PVM to foster knowledge exchange, build relationships and facilitate change among individuals and families, community members, health workers, biomedical scientists and researchers. We consider multiple ethical situations that have arisen through our work and discuss the ways in which we have navigated and negotiated them. We offer our reflections and learning from facil... (shrink)

We investigated cross-language influences from the first and second languages in third language processing, to examine how order of acquisition and proficiency modulate the degree of cross-language influences, and whether these cross-language influences manifest differently in online and offline measures of L3 processing. The study focused on morpho-syntactic processing of English as an L3 among Arabic-Hebrew-English university student trilinguals. Importantly, both L1 and L2 of participants are typologically distant from L3, which allows overcoming confounds of previous research. Performance of (...) trilinguals was compared to that of native English monolingual controls. To investigate the source of cross-language influences, critical stimuli were ungrammatical sentences in English, which when translated could be grammatical in L1, in L2 or in both. Thus, the L3 morpho-syntactic structures included in the study were a mismatch with L1, a mismatch with L2, a Double mismatch, with both L1 and L2, or a no mismatch condition. Participants read the English sentences while their eye-movements were recorded, and they also performed grammaticality judgments following each sentence. Across both measures, cross-language influences were assessed by comparing the performance of the trilinguals in each of the critical interference conditions to the no-interference condition, and by comparing their performance to that of the monolingual controls. L1 interference was evident in first pass sentence reading, and marginally in offline grammaticality judgment, and L2 interference was robust across second pass reading and grammaticality judgments. These results suggest that either L1 or the L2 can be the source of cross-language influences in L3 processing, but with different time-courses. The findings highlight the difference between online and offline measures of performance: processing language in real-time reflects mainly automatic activation of morpho-syntactic structures, whereas offline judgments might also involve strategic and meta-linguistic decision making. Together, the findings show that during L3 processing, trilinguals have access to all previously acquired linguistic knowledge, and that the multilingual language system is fully interactive. (shrink)

The interest in ethical leadership has grown in the past few years, with an emphasis on the mechanisms through which it affects organizational life. However, research on the boundary conditions that limit and/or enhance its effectiveness is still scarce, especially concerning one of the main misconceptions about ethical leadership, its incompatibility with effectiveness . Thus, the present study examines the relationship between ethical leadership and organizational deviance via affective commitment to the organization, as a reflection of the quality of (...) the employee–organization relationship and proposes this relationship is conditional on the supervisor’s personal reputation for performance . Using a sample of 224 employees and their respective supervisors from 18 organizations, we confirmed our hypotheses . Our findings suggest that ethical leadership is positively related to employees’ affective commitment to the organization, particularly when supervisor’s reputation for performance is high, which in turn is associated with decreased organizational deviance. The theoretical and practical implications of these findings conclude the paper. (shrink)

New teachers will follow 12 steps to become established in their classrooms, while experienced teachers will get great ideas from each chapter.This book guides teachers to build support networks. Unlike any other book on the market, it combines research-based strategies with the author’s heartfelt stories of teaching.

I have gathered and studied these Sanskrit and Telugu writings by South Indian poets, and I’ve thought about them, and researched them for a few years. My highest priority in this piece is not to make the most simple literal word-for-word translation. I am trying not only to be faithful to the original texts, but to find a way in English to tell the detailed century-old stories more naturally, conveying them in a way that gives them a flow (...) and literary charm. I want to make a new attempt to convey these century-old stories which suggest the rich feelings of human life, in refreshing ways. I hope people who are not professional Indologists, but who are humanists, can enjoy the nuances of the topic. So this article based on translations is literary and frankly experimental; it is about natural experiences told in natural language. Often, translations from centuries ago seem stilted, dry and archaic, literally correct and academically adequate, but lacking such touchstones of basic humanity’s life as inner feelings and visceral intuitive sensations. I am exercising a hope of offering a fresh telling, and a chance to provide some imaginative reflections on this topic I have chosen. The theme is sweat—and other natural human responses. Why explore sweat? This is a pertinent question. For one thing, I’ve been struck by how the experience of sweat meant something different centuries ago in India, in comparison with what it means to many people today. As reflected in Sanskrit literature, it had associations with desirable feelings—thrills, soulful exertions, arousal, passionate intensity. It is distinctive, and I seek to know what it might tell us about life, both to Hindus and non-Hindus. It offers a chance to contemplatively play around with beauty, too. It is an aesthetic exploration, an artistic challenge, an alluring human mood, of loving joy. The longer texts I am working with are Tirumalamba’s Sanskrit text Varadambika Parinaya Campu and Pingali Surana’s Telugu text Kalapurnodayam. Shorter texts I refer to include a verse from the Sanskrit Bhagavad Gita, and Jayadeva’s Sanskrit Gita Govinda, and a Telugu song by Annamacharya. (shrink)

This study examines feedback provided by an English teacher to Chilean secondary student texts, in the context of writing short stories collaboratively in an English as a foreign language class. The study aimed to analyze students’ decisions about the teacher’s types of feedback on their short stories. For this investigation, and under the context of qualitative research, there were analyzed 6 consecutive drafts of the students’ short stories, of a public high school in Chile. (...) This is a qualitative research with an action research design. The data collected was analyzed using Straub and Lunsford categories to describe the impact of the teacher’s written feedback on students’ decisions. In terms of students’ decisions, participant students adopted most of the teacher’s comments. The student’s texts evidenced progress, but still, regardless the feedback provided, they presented some grammatical and organizational issues. (shrink)

__Demoralized: Why Teachers Leave the Profession They Love and How They Can Stay_ offers a timely analysis of professional dissatisfaction that challenges the common explanation of burnout. _Featuring the voices of educators, the book offers concrete lessons for practitioners, school leaders, and policy makers on how to think more strategically to retain experienced teachers and make a difference in the lives of students. Based on ten years of research and interviews with practitioners across the United States, the book theorizes (...) the existence of a “moral center” that can be pivotal in guiding teacher actions and expectations on the job. Education philosopher Doris Santoro argues that demoralization offers a more precise diagnosis that is born out of ongoing value conflicts with pedagogical policies, reform mandates, and school practices. _Demoralized_ reveals that this condition is reversible when educators are able to tap into authentic professional communities and shows that individuals can help themselves. Detailed stories from veteran educators are included to illustrate the variety of contexts in which demoralization can occur. Based on these insights, Santoro offers an array of recommendations and promising strategies for how school leaders, union leaders, teacher groups, and individual practitioners can enact and support “re-moralization” by working to change the conditions leading to demoralization. (shrink)

Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work of the (...) teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society. (shrink)

Existing ethics guidelines, influential literature and policies on ethical research generally focus on real-time data collection from humans. They enforce individual rights and liberties, thereby lowering need for aggregate protections. Although dependable, emerging public health research paradigms like research using public health data raise new challenges to their application. Unlike traditional research, RUPD is population-based, aligned to public health activities, and often reliant on pre-collected longitudinal data. These characteristics, when considered in relation to the generally lower (...) protective ethico-legal frameworks of the Global South, including Africa, highlight ethical gaps. Health and demographic surveillance systems are examples of public health programs that accommodate RUPD in these contexts. We set out to explore the perspectives of professionals with a working knowledge of these systems to determine practical ways of appropriating the foundational principles of health research to advance the ever growing opportunities in RUPD. We present their perspectives and in relation to the literature and our ethical analysis, make context relevant recommendations. We further argue for the development of a framework founded on the discussions and recommendations as a minimum base for achieving optimal ethics for optimal RUPD in the Global South. (shrink)

Generally speaking, the ethics of Korean society today are going through an unstable stage, in which the traditional ethics of the East are becoming blended with the Western values that were introduced during the modern age. The resulting chaos has become a critical issue for debate, especially after the birth of a new subject, ‘national ethics’ in school education. Yet even nowadays, questions remain regarding whether the two systems of ethics are independent,complementary, or combinable in some way. I’m going to (...) propose a multi-layered structure of moral education; ‘ the three steps of Ethics’ for designing ethical system and moral education of South Korea. First, etiquette education, which is provided in the household prior to self-controlled critical thinking, will be discussed as an infrastructure of moral education. Then, one of the main purposes of schooling, moral thinking education will be described in terms ofdilemma model of organic form. Lastly, a long forgotten side of today’s moral education, the practical implications of ‘virtue education’, will be emphasized because of their cardinal importance to both Eastern and Western traditions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 44, no. 2. © 2018 by Feminist Studies, Inc. 491 Jennifer Anne Moses The Teacher It didn’t start percolating out until years—decades—later, and by that time even the youngest of what we’d soon be calling “the victims ” were in their early fifties, with husbands and children and grandchildren of their own, or not, with houses, careers, garages stuffed to the gills with lifetimes’ worth (...) of patio furniture and forgotten Halloween costumes and broken lamps and tools. Someone saw someone who knew someone, who’d remembered someone, and again the stories were abroad, the whisperings, only this time it was with heavy sighs of regret and anxious handwringing: How could we not have known better? How could our parents not have known? And if they, the parents, had known—and surely some of them had—they were too busy themselves, and perhaps too ashamed, too abashed to see it for what it was, and after all, busy and perplexed with their own lives, their own divorces or philandering husbands or careers that felt like prison, with alcoholism and dying parents, with inheritances and bright futures withered to nothing. All those bright promises of their bright and perfect childhoods curling like so many brown November leaves. His name was Mr. Bryce—Evan Bryce, as we later came to call him—and he was among the most popular, perhaps the most popular, of the upper-school teachers, with a yearly following of students lucky enough not only to have been enrolled in one of his classes, but allowed, as if by virtue of their own charmed stars, their own charming uniqueness, to lean against his desk during free time, or joke around with him as he walked, his battered book bag in hand, toward the lunchroom. He 492 Jennifer Anne Moses taught history and geography; his classroom was the first on the left as you rounded the corner from the art room to the open-air corridor that the upper school classrooms abutted. Beyond that strip of covered poured white concrete was a kind of rough lawn, made patchy by years of boys tackling each other there or throwing a Frisbee around, and beyond that, on the other side of a narrow gravel road used only, as far as we could tell, by the school’s groundskeepers whose names, despite their ubiquitous presence, we didn’t know, was the first of the playing fields, used for hockey and soccer. Beyond the playing field was a covered sports arena with a huge swooping roof like the wings of a swan, and beyond that, hills covered with mowed green grass—perfect for tumbling down on bright spring days—and others still wooded, watered with streams and crisscrossed with trails. We knew the trails of course— some of our natural science classes took place in the woods—and we knew each of the hills and fields as well, each tree, each row of boxwoods or pines, until finally, out there, beyond the school grounds, was where the residents of the town lived in red-brick development houses of two and sometimes one-and-a-half floors, in modified colonials and California-style split-levels, each on its own small patch of lawn, and a garage. We felt sorry for the people who lived in those developments (we always called them developments, never neighborhoods, which is where we lived), but we rarely wondered what their lives might be like, or where their children, if they had them, might go to school. Our houses weren’t like that, of course. Susie Bluestone’s house was old, tall and thin, in a neighborhood of other old, tall, thin houses, with Oriental carpets running up the stairways, and a laundry shoot that the children were forbidden to play in and played in anyway. My best friend Nan Jones lived in a farmhouse on the top of a hill and wasn’t allowed to use the guestroom bathroom, even though her room was right next to it; her mother kept horses and her father had once been some kind of fencing champion. There were black-and-white pictures of him, in black frames, on the walls... (shrink)

STS research has devoted relatively little attention to the promotion and reception of science and technology by non-scientific actors and institutions. One consequence is that the relationship of science and technology to political power has tended to remain undertheorized. This article aims to fill that gap by introducing the concept of sociotechnical imaginaries. Through a comparative examination of the development and regulation of nuclear power in the US and South Korea, the article demonstrates the analytic potential of (...) the imaginaries concept. Although nuclear power and nationhood have long been imagined together in both countries, the nature of those imaginations has remained strikingly different. In the US, the state’s central move was to present itself as a responsible regulator of a potentially runaway technology that demands effective containment. In South Korea, the dominant imaginary was of atoms for development which the state not only imported but incorporated into its scientific, technological and political practices. In turn, these disparate imaginaries have underwritten very different responses to a variety of nuclear shocks and challenges, such as Three Mile Island (TMI), Chernobyl, and the spread of the anti-nuclear movement. (shrink)

Global health conceives the notion of partnership between North and South as central to the foundations of this academic field. Indeed, global health aspires to an equal positioning of Northern and Southern actors. While the notion of partnership may be used to position the field of global health morally, this politicization may mask persisting inequalities in global health. In this paper, we reflect on global health partnerships by revisiting the origins of global health and deconstructing the notion of partnership. (...) We also review promising initiatives that may help to rebalance the relationship. Historical accounts are helpful in unpacking the genesis of collaborative research between Northerners and Southerners – particularly those coming from the African continent. In the 1980s, the creation of a scientific hub of working relationships based on material differences created a context that was bound to create tensions between the alleged “partners”. Today, partnerships provide assistance to underfunded African research institutions, but this assistance is often tied with hypotheses about program priorities that Northern funders require from their Southern collaborators. African researchers are often unable to lead or contribute substantially to publications for lack of scientific writing skills, for instance. Conversely, academics from African countries report frustrations at not being consulted when the main conceptual issues of a research project are discussed. However, in the name of political correctness, these frustrations are not spoken aloud. Fortunately, initiatives that shift paternalistic programs to formally incorporate a mutually beneficial design at their inception with equal input from all stakeholders are becoming increasingly prominent, especially initiatives involving young researchers. Several concrete steps can be undertaken to rethink partnerships. This goes hand in hand with reconceptualizing global health as an academic discipline, mainly through being explicit about past and present inequalities between Northern and Southern universities that this discipline has thus far eluded. Authentic and transformative partnerships are vital to overcome the one-sided nature of many partnerships that can provide a breeding-ground for inequality. (shrink)

Amidst the ideology, efficiency and bitter contention of international economy, the importance of leadership or public administration had long been under-stressed as an avenue for any better solution. Nonetheless, within a changing mode of interaction in the global community, an increasing ethos for the kind of common basis of ethics or agreement, at least in the level of class administrators or noble citizenry including the academicians, business leaders, bureaucrats and so, could be congruent for the public good on the national (...) and international plane. A rapid transformation for the informative society or sharing and humanity or social justice generally is seen to enable the possibility of new openness against the divergences from various reasons. Typically, I consider the public administration other than law, inter alia, could have strands to leap for any grand promise or for any cosmopolitan public value since it tends progressive and less ideological. At the core of ambition underlie the ethics of public administrators or their responsibility for the constituents and global public. The paper deals with two illustrative cases from the experience of South Korea which matters at the negative and positive concept of liberty. They will be investigated, empirically at some extent and in view of the ethics of congressmen and public officers. I, then, turn to explore the western theories and tenets often associated with their moral standard. Finally, the context could be revisited for the global scale of transformation expanded to cover the Orient and West. (shrink)

The return of individual research results and incidental findings from biobanking research is a much debated ethical issue globally but has extensive relevance in India where the burden of out of pocket health care expenses is high for the majority. The views of 21 ethics committee (EC) members and 22 researchers from Bengaluru, India, concerning the ethics of biobanking research were sought through in‐depth interviews using an unfolding case vignette with probes. A shared view among most was (...) that individual research results which are ‘actionable’ or have ‘clinical significance’ should be returned to the sample contributors through their treating physicians. This was seen as an ethical obligation and a moral duty on the side of the researcher to “give back” to the person who contributed to the research. The challenges foreseen were that of resources, both financial and personnel, for the time and counseling needed to accompany the disclosure of results. Perceptions of ‘ownership’ appear to influence the concept of benefit sharing. While benefit sharing in financial terms was considered ethically challenging, certain researchers and ethics committee members made a case for “two way altruism” where the researcher in return for the altruistic ‘valuable contribution’, shares with the contributor/ community, benefits of the research which could include research findings, improved patient care, and more affordable access to the new diagnostic tests or products arising from the research. This defines the emerging ethic of “giving back” which goes beyond individual rights and ensures reciprocity and distributive justice. (shrink)

Cell line immortalisation is a growing component of African genomics research and biobanking. However, little is known about the factors influencing consent to cell line creation and immortalisation in African research settings. We contribute to addressing this gap by exploring three questions in a sample of Xhosa participants recruited for a South African psychiatric genomics study: First, what proportion of participants consented to cell line storage? Second, what were predictors of this consent? Third, what questions were raised (...) by participants during this consent process? 760 Xhose people with schizophrenia and 760 controls were matched to sex, age, level of education and recruitment region. We used descriptive statistics to determine the proportion of participants who consented to cell line creation and immortalization. Logistic regression methods were used to examine the predictors of consent. Reflections from study recruiters were elicited and discussed to identify key questions raised by participants about consent. Approximately 40% of participants consented to cell line storage. The recruiter who sought consent was a strong predictor of participant’s consent. Participants recruited from the South African Eastern Cape, and older participants, were more likely to consent; both these groups were more likely to hold traditional Xhosa values. Neither illness nor education were significant predictors of consent. Key questions raised by participants included two broad themes: clarification of what cell immortalisation means, and issues around individual and community benefit. These findings provide guidance on the proportion of participants likely to consent to cell line immortalisation in genomics research in Africa, and reinforce the important and influential role that study recruiters play during seeking of this consent. Our results reinforce the cultural and contextual factors underpinning consent choices, particularly around sharing and reciprocity. Finally, these results provide support for the growing literature challenging the stigmatizing perception that people with severe mental illness are overly vulnerable as a target group for heath research and specifically genomics studies. (shrink)

Chinese kindergartens’ over 110 years of adaptation of foreign models is a vivid example of how globalization comes into direct contact with Chinese culture and creates cultural hybridities. Learning Stories as a narrative assessment tool to children’s development from New Zealand, has swept China with the endorsement from the professional organizations and local authorities, especially attracting many followers in Beijing. Based on a two-year participatory action research in Beijing, the article examines Learning Stories as policy borrowing, redesigned (...) as an innovative reflection tool for professional learning community which results from processes of mutual influence between the global and the local. The article highlights the importance of culture and context in considering professional development and the ‘fluid’ and dynamic nature of ‘glocalization’ working towards integration of globalization and localization. Furthermore, borrowing or learning foreign policies in preprimary education can be... (shrink)

The Cognitive Reflection Test is purported to test our inclination to overcome impulsive, intuitive thought with effortful, rational reflection. Research suggests that philosophers tend to perform better on this test than non-philosophers, and that men tend to perform better than women. Taken together, these findings could be interpreted as partially explaining the gender gap that exists in Philosophy: there are fewer women in Philosophy because women are less likely to possess the ideal ‘philosophical personality’. If this explanation for the (...) gender gap in Philosophy is accepted, it might be seen to exonerate Philosophy departments of the need to put in place much-needed strategies for promoting gender diversity. This paper discusses a number of reasons for thinking that this would be the wrong conclusion to draw from the research. Firstly, the CRT may not track what it is claimed it tracks. Secondly, the trait tracked by the CRT may not be something that we should value in philosophers. Thirdly, even if we accept that the CRT tracks a trait that has value, this trait might be of limited importance to good philosophising. Lastly, the causal story linking the gender gap in CRT score and the gender gap in Philosophy is likely to be far more complex than this explanation implies. (shrink)

The nature of science is a primary goal in school science. Most teachers are not well-prepared for teaching NOS, but a sophisticated and in-depth understanding of NOS is necessary for effective teaching. Some authors emphasize the need for teaching NOS in context. Species, a central concept in biology, is proposed in this article as a concrete example of a means for achieving increased understanding of NOS. Although species are commonly presented in textbooks as fixed entities with a single definition, the (...) concept of species is a highly discussed one in the science and the philosophy of biology. A multitude of species concepts exist, reflecting both the views and interests of researchers and their utility in different organism groups. The present study serves to address the following questions: How do textbooks in Norwegian primary and lower secondary schools present the concept of species? Can inquiries into the concept of “species” serve to highlight aspects of NOS? A review of the available literature on species and species concepts in school is also performed. In the schoolbooks, the biological species concept is commonly used as the main definition, whereas the morphological species concept is represented by additional remarks of similarity. The potential and pitfalls of using the species concept for teaching NOS are discussed, with NOS being discussed both as a family resemblance concept and as a consensus list. Teacher education is proposed as a starting point for inducing a more sophisticated view of biology into schools. (shrink)

Drawing on the themes of men and masculinity, this article examines texts in the corporate social responsibility (CSR) reports of local multinational enterprises (MNEs) in South Korea, an emerging economy. This article explores how Korean male hegemony is hidden and naturalized in CSR reporting. Focusing on the discursive construction of gender identity, we analyze how CSR reports portray gendered identities in ways that may foster gender inequality by examining how the texts reflect the inferior position of women and (...) marginalized male workers in the workplace. We review 15 CSR reports from Korean MNEs as a primary data source for examining corporate policies and disclosure on gender‐equality issues in the workplace. We explore the inherently embedded meaning of CSR reports to evaluate the masculine tone of gender relations in these texts. To deepen our understanding, we retrieved the original text segments, coded them by using a categorical framework and revisited our data to critically examine our interpretation of the narrative structures that we argue reflect and reproduce certain discourses of masculinity, through the (in)visibility of women, the marginalization of women and (part‐time) men, and the silencing of their voices by the Korean male hegemony. (shrink)

A clever argument purports to show that we can directly perceive the emotions of others: (1) some emotional expressions are parts of the emotions they express; (2) perceiving a part of something is sufficient for perceiving the whole; (3) therefore, perceiving some emotional expressions is sufficient for perceiving the emotions they express. My aim in this paper is to assess the extent to which contemporary psychological theories of emotion support the first premise of this argument.

This article tells the story of an anthropologist and a research subject who encountered each other in the middle of the 20th century on an island in the southwestern Pacific. In the midst of an intensive spate of evidence gathering for his dissertation, anthropologist Melford Spiro noted that one of his would-be interlocutors, a man named Tarev – notable for failing all of his psychological tests – still managed to contribute a different form of evidence: if his views could (...) not be amalgamated in numbers via test scores, they could still be rendered as a case. Tarev’s personality study, ‘A Psychotic in the South Seas’, counted as one of many cases contributing to a broad, worldwide effort to explore the meaning of suffering – specifically psychological illnesses – in non-Western cultures. This article examines Tarev’s rejected test-response ‘data’ and the ways in which his answers did not fit the epistemological and geopolitical frameworks that provoked them. The encounter between anthropologist and interlocutor, today, allows an investigation into how mid-20th-century scholars amassed ambitious data sets meant to revolutionize the sciences that dealt with human beings as psycho-social entities. What sorts of data made it into their archives and what sorts did not? How was the data of happiness, sadness and other fleeting emotional states collected from whole islands newly under US naval occupation? (shrink)

The book reflects academically on important and relevant ethical fields from a multidimensional South African context. The book challenges conventional borders from different ethical, theological, philosophical, economic and cultural perspectives with insight and expertise and seeks to add academic-ethical value, locally and globally, with its different points of departure deeply embedded in justice. From a mainly qualitative methodological perspective, this scholarly book demonstrates that ethics requires analytical thinking and critical people who, in an existentially and emancipatory way, can help (...) make the world a more just, decent and humane place in which to live. The authors, who represent different academic and cultural backgrounds, present in their respective chapters their research systematically, intersectionally and constructivistically, based on profound theoretical analysis and reasoning. This epistemology results in an act of knowing that actively gives meaning and order to the reality to which it is responding. By doing this, they point out that people are in an ongoing process of becoming more human – allowing ourselves and our fellow human beings to flourish and to reach fuller potential through justice-based ethical reflection and action. (shrink)

The author disagrees with reductionist attitude to Wittgenstein’s philosophy as philosophy of language. Basing on researches in contemporary French philosophy, the author reveals anthropological dimension of Wittgenstein’s reflections both in the main themes of his philosophizing and in his philosophical method as such. Wittgenstein strives to clarify what we already know, trying to avoid explanation, generalization and uniformity. The research shows that clarification, übersichtliche Darstellung acquires in anthropology special meaning of description and helps to overcome explicative anthropological approach and (...) description of human action in terms of binary oppositions of nature/culture and instrumentality/rituality. The article shows practical results of “grammatical analysis” applied to the concepts of humanity, speech and thinking: this analysis discovers circularity of theoretical definitions of human being and opens the way of “immediate understanding” of humanity prior to any theoretical thinking. The article shows the role of Wittgenstein’s concepts of “ritual instinct” and “ceremonial animal”, which help to understand human activity as manifestations of “ritual instinct”, and ritual action as inseparable unity of natural reactions and conscious intentionality despite the debates between intellectualism and expressivism. (shrink)

This study presents an exploration of the belief changes of prospective teachers through social co-constructivist teaching. The future presumed in-class teaching orientations of the PTs were also estimated by metaphor analysis. A case study was conducted to monitor the belief changes of the PTs and estimate their probable in-class practices. The participants were six PTs involved in a certification in education programme. The data were gathered from the following different sources; interviews, written reflections and metaphor explanations. The data that were (...) analysed interpretatively and specific parts of the analysed data were subjected to quantification. The PTs held considerably conventional and idealistic teaching beliefs prior to the implementations. The PTs improved their reasoning and enlarged their conceptualisations regarding teaching and learning after the implementations. Five types of teaching belief typologies displaying inherently sophisticated nature of the beliefs were extracted. Some of the PTs appeared to have promise in terms of implementing more learner-centred teaching; however, others preserved their traditional teaching practical orientations. It was considered that changes in teaching beliefs may have motivational and attitudinal dimensions. Finally, capturing the metaphors of the PTs regarding teaching and learning appeared to provide more realistic insights into the estimated in-class practical orientations. (shrink)

Regulations designed to prevent global inequalities in the use of genetic resources apply to both commercial and non-commercial research. Conflating the two may have unintended consequences for collaboration between the Global North and biodiverse countries in the Global South, which may promote global injustice rather than mitigate it.

African Pentecostalism continues to be a growing part of Christianity both in Africa and the rest of the world. Pentecostal churches in Africa are on the rise at a very high rate. However, theological education in South African universities does not reflect this reality, but continues to be of a western orientation. Therefore, there is an urgent need and demand for a theological education that will be relevant to Africa. It is an urgent need for African Pentecostalism to be (...) integrated into the theological education of South African universities. This can be achieved by integrating African Pentecostalism into the curriculum, by decolonising Pentecostal research and by the emergence of critical African scholars that can address cutting-edge issues in a South African context. Thus, theological education in South African universities shall be a contextual and relevant one. (shrink)

This study examines how audiovisual brand stories both invite and enable consumers to enact heroic archetypes. Integrating research on the archetypal structure of narratives with research on the event structure of narratives, we distinguish singular plot stories (i.e. stories that show a Hero’s Journey) from embedded plot stories (i.e. stories that not only show but also tell one or more Hero’s Journeys) and develop a conceptual and narratological framework to analyze their structural elements. (...) Application of the framework to 20 brand stories representing 8 different brands reveals meaningful variation in elements between the singular plot stories and embedded plot stories. Differences in the expression of archetypes and event structure are argued to evoke different types of Hero enactment which in turn result in different outcomes. We specifically hypothesize that the enactment of heroic archetypes in singular plot stories primarily results in catharsis (pleasure), whereas the enactment of heroic archetypes in embedded plot stories primarily results in an outcome we describe as phronesis: a form of moral sense making of the self that advances one’s practical wisdom and prudence. The final section of the paper discusses how cathartic and phronetic outcomes of hero enactment may foster the psychological bonding between brand and consumer, and invite consumers to align their moral values with the values that are reflected by heroic character traits. The central aims of the analysis presented are to provide an exploration of narrative phenomena in a reasonably broad range of brand story videos and foremost to provide a conceptual framework with an applicable instrument suited to analyze relevant categories in these brand stories. The present study is interdisciplinary in its approach to a contemporary, developing marketing phenomenon, applying psychological modeling of archetypes and heroic values with narratological insights on perspective-taking and story structure. Its contribution is to systemize, from a narratological viewpoint, how various narrative archetypes in brand video stories may contribute to the development of brand-consumer relations. (shrink)

The aim of this research was to analyse Chinese legal terminology related to limits of freedom of contract in juxtaposition with other European and Asian legal systems. The study was limited to state, law and publicity. The purpose of the comparison was to add a broader perspective to the research on Chinese legal terminology. The research material included civil codes and contract laws of selected European and Asian countries. Among the European codes the great ones were obviously (...) included – French, Austrian and German, as well as those of less importance, but still relevant in Europe, such as Italian, Spanish codes or Swiss Law of Obligation, and also codes of Slavic and simultaneously post-socialist countries, like Poland, Czech Republic and Russia. In the case of Asia, the codes of China, Japan, South Korea and Vietnam were analysed. The question asked was whether the terminology used in Chinese law is unique or repeated and if so, how common it is in comparison with other legal systems. The research methods included the parametric approach to legal terminology comparison and techniques of legal construction (interpretation). (shrink)

Engaging patients in research has come to be viewed as a vital component of high‐quality research, and funders now regard engaging patients and other stakeholders as a core criterion for funding decisions. In response, numerous empirical and conceptual papers have emerged to guide the process of engagement. However, as Emily Largent and colleagues rightly note, the inquiry of whom to engage has received less attention. While several teams have suggested that the selection of patients for engagement is an (...) important consideration, researchers generally have little guidance on how to undertake this process. To that end, Largent and colleagues offer an important contribution to the literature. I agree with their argument regarding the centrality of critically examining which patients to engage in research and with their recommendations to maximize the positive goals of patient engagement. However, three issues warrant further consideration. (shrink)

On May 18, 2001, the Korean Bioethics Advisory Commission, sponsored by the Ministry of Science and Technology, published a set of recommendations for biotechnological research and application, including scientific experiments with human embryos. Four days later, the KBAC held a public hearing to finalize its recommendations. Since then, public reaction and debate over the ethical aspects of human embryo research have actively surfaced. Most leaders of religious organizations, especially Catholic churches, objected to any type of embryo research. (...) On the other hand, some leaders of the scientific community supported freer scientific research on human embryos. (shrink)