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Preface. Part One. Family and Work. 1. Family Care and Work. 2. Child Care and the Work Place. 3. Adult Care and the Work Place. Part Two. Theory and Research. 4. Conceptual Perspectives on Family Care and Work. 5. Research Model and Methodology. Part Three. Employee Family-Care Responsibilities. 6. Employees With Children: Findings. 7. Employees With Adult-Care Responsibilities: Findings. 8. A Family-Care Model. 9. Impact of Gender, Race/Ethnicity, and Occupational Role. Part Four. Family-Care Programs and Policies. 10. Employer-Sponsored Work/Family Policies and Programs. 11. Work and Family.

This paper will deal with the mythological figure of Narcissus in new media art. In visual arts in general, this myth is usually used to reflect on the relationship between the artist and his actual work. There are countless examples of artists from antiquity to the present age that deal with subjectivity in their work by recurring the Narcissus theme. But different to those adaptations, works of the New Media Art since the 1970s reflect more about the technology and subjectivity of the observer through the theme of Narcissus. The use of time-based media allows the artists to address the observer immediately through interaction and let him become a part of the work and therefore become a part of the cognitive process. The argument of this paper is that only through the use of time-based art could the self-awareness of the observer be discussed instead of only a reflecting on the work itself and the reception-process. Against this backdrop, the paper will focus on the use of AI as a 'material' in contemporary art and how it extends this cognitive process. In addition to other works from the history of new media art the work Narciss (2018) by the German art collective Waltz Binaire will be in the center of this discussion about AI in and as artistic practice.

THIS ARTICLE DISCUSSES CAROLE PATEMAN, WHO ARGUED THAT DEMOCRATIZED INDUSTRIAL AUTHORITY STRUCTURES WOULD REQUIRE WORKERS TO DEVELOP PRECISELY THE SKILLS AND RESOURCES NECESSARY FOR PARTICIPATION IN POLITICAL LIFE BEYAND THE WORKPLACE. HER ARGUMENT WAS BASED ON CLASSICAL DEMOCRATIC THEORY AND WORKPLACE-RELATED POLITICAL PARTICIPATION.

Violence has been part of the human history since its very beginning. As some believe, it is "Cain's sin" that determines violent human behaviour. Though this belief is obviously simplified, it reflects the nature of man. We are eager to seek evil in others, in individuals and in social structures. It is not just the family that is oppressive. Violence is ubiquitous; it is inflicted by peer groups, social classes, organisations, and by the state. Violence is commonly defined as social behaviour against someone or something, the aggressor being on one side and the victim on the other. Usually, a narrow definition of violence is used; i.e., violence is understood as the use of force to obtain from others what they are not willing to give or what they do not want to do. However, violence is a more complex phenomenon. Some forms of violence are sophisticated and difficult to discern, not only in the behaviour of others but also in our own actions. Violence occurs on a micro-scale in the form of pressure, extortion, inducement, or restrictions, and on a macro-scale – as wars, crises, terroristic acts, or revolutions. Violence is not only physical and psychological; it may also be personal, structural, hidden, explicit, emotional, and rational. What follows, it takes place in a wide array of spaces: in culture, sport, politics, the media, in the public space and at home. Therefore, the narrow definition of violence fails to include many of its aspects, and as such it is not practical. Using such a definition, we are left with extreme cases, so in fact we define pathologies. A serious difficulty in defining violence is connected with defining human rights in a unified way. These vary from culture to culture and have been evolving throughout history. Violation of these rights constitutes the essence of what is referred to as violent behaviour. Each society defines and attempts to prevent violence differently, and also in its own way indicates those who judge the perpetrators of prohibited acts.

Violence has been part of the human history since its very beginning. As some believe, it is "Cain's sin" that determines violent human behaviour. Though this belief is obviously simplified, it reflects the nature of man. We are eager to seek evil in others, in individuals and in social structures. It is not just the family that is oppressive. Violence is ubiquitous; it is inflicted by peer groups, social classes, organisations, and by the state. Violence is commonly defined as social behaviour against someone or something, the aggressor being on one side and the victim on the other. Usually, a narrow definition of violence is used; i.e., violence is understood as the use of force to obtain from others what they are not willing to give or what they do not want to do. However, violence is a more complex phenomenon. Some forms of violence are sophisticated and difficult to discern, not only in the behaviour of others but also in our own actions. Violence occurs on a micro-scale in the form of pressure, extortion, inducement, or restrictions, and on a macro-scale – as wars, crises, terroristic acts, or revolutions. Violence is not only physical and psychological; it may also be personal, structural, hidden, explicit, emotional, and rational. What follows, it takes place in a wide array of spaces: in culture, sport, politics, the media, in the public space and at home. Therefore, the narrow definition of violence fails to include many of its aspects, and as such it is not practical. Using such a definition, we are left with extreme cases, so in fact we define pathologies. A serious difficulty in defining violence is connected with defining human rights in a unified way. These vary from culture to culture and have been evolving throughout history. Violation of these rights constitutes the essence of what is referred to as violent behaviour. Each society defines and attempts to prevent violence differently, and also in its own way indicates those who judge the perpetrators of prohibited acts.