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Today we are all photographers. Self-portraits are everywhere and snapshots of our lives are circulated and shared frenetically on various social media networks. Distinctions are blurred, not only between the private and public spheres but also between professional and amateur photographic practices. This calls for increased knowledge about the performative characteristics of digitised and networked visual communication. What are the limits of automation and what is the potential of virtuality? 'Auto' investigates how the everyday digital photography of our times challenges notions of autobiography, interactivity, and democracy.0

Preliminary Material /Jonas Grimheden and Rolf Ring -- Group Accommodation and the Challenges of Education: Multicultural or Intercultural or a Combination of the Two? /Asbjørn Eide -- The Importance of an Education in Human Rights /M. Arthur Diakité -- The Education of Police in Human Rights a Framework for Human Rights Programmes Forpolice /Ralph Crawshaw -- Human Rights Education in China /LI Baodong -- Human Rights Education and Research in China: the Contribution of the Raoul Wallenberg Institute /Sun Shiyan -- Human Rights Education in the Netherlands /Cees Flinterman and Stacey Nitchov -- The Protection of Civilian Educational Institutions During the Active Hostilities of International Armed Conflict in International Humanitarian Law /David a. G. Lewis -- The Self-reflective Human Rights Promoter /Jonas Grimheden -- Hugo Grotius and the Roots of Human Rights Law /Ove Bring -- Human Rights before International Criminal Courts /Vojin Dimitrijevic and Marko Milanovic -- Never Again? Rwanda and the World /Lennart Aspegren -- The Contested Notion of Freedom of Opinion /Herdís Thorgeirsdóttir -- From Protective Passports to Protected Entry Procedures? the Legacy of Raoul Wallenberg in the Contemporary Asylum Debate /Gregor Noll -- Implementing International Human Rights Law on Behalf of Asylum Seekers and Refugees: the Record of the Nordic Countries /Robin Lööf and Brian Gorlick -- The Legal Position of Asylum-seekers in Austria /Lauri Hannikainen -- Refugees in Swedish Private International Law /Michael Bogdan -- Civil Freedoms and Rights in the Swedish Constitution of 1974: the Process and the Rationale /Carl-Gustaf Andrén -- Various Interpretations of Human Rights for Women Challenges at United Nations Conferences /Elisabeth Gerle -- Implementation of International Conventions as a Socio­Legal Enterprise: Examples from the Convention on the Rights of the Child /Håkan Hydén -- List of Contributors /Jonas Grimheden and Rolf Ring.

In his famous essay On Liberty, John Stuart Mill divides individual acts in two categories; acts that only harm the acting individual himself, & acts that harms other individuals. The former is called 'self-regarding acts' & the latter is called 'other-regarding acts'. There has been a long debate between famous scholars about how to interpret Mill at this point. Some argue that Mill permit that (1) only other-regarding acts could be punished, & other argue that Mill support that (2) even self-regarding acts could be punished. I argue that Mill could not hold both of the positions at the same time, & if he does he must be guilty of a severe inconsistency. The analysis shows that interpretation (3) is most reasonable. One conclusion that follows is that Mills liberalism is not "radically individualistic," it is instead a perfectionistic form of political liberalism, including both radical & communitarian ideas. Tables, References. Adapted from the source document.

การพัฒนาตามแนวทางพุทธศาสนารวมแล้วเป็นการพัฒนากาย วาจา และใจ บนพื้นฐานของหลักการ ไม่ทำบาปทั้งปวง การทำกุศลไห้ถึงพร้อมการทำใจไห้บริสุทธิ์ หลักพุทธธรรมกับการพัฒนาตนเองประกอบด้วยมรรคมีองค์แปด ได้แก่ ความเห็นชอบ ดำริชอบ วาจาชอบ กระทำชอบ เลี้ยงชีพชอบ เพียรชอบ ระลึกชอบ และ ตั้งใจมั่นชอบ ; The development according to Buddhism is the development of body, speech and mind based on principles of not sinning all, keep up with the charity and mental putification The principles of Buddhadhamma for self-development consisted of the Four Noble Truths namely suffering, the origin of suffering , the cessation of suffering, and the path to the cessation of suffering. And the guidelines for development are the Noble Eighfold Path including the Right understanding, Right thought, Right speech, Right action Right livelihood, Right effort, Right effort, Right mindfulness and Right concentration.