Suchergebnisse

Este trabajo clarifica la contribución de las disciplinas del lenguaje –gramática, dialéctica y retórica– a la formación cívica en la obra de Juan Luis Vives. Tal esclarecimiento contribuye a justificar que el Humanismo propuesto por Juan Luis Vives es un humanismo cívico. A partir de un análisis contextual e intertextual de la obra política y la obra filosófico-educativa del humanista Vives, se infiere la orientación cívica de las disciplinas del lenguaje. De tal análisis se derivan reflexiones sobre la relevancia del lenguaje en la educación cívica que pueden ser un punto de referencia para revisar planteamientos actuales en el campo educativo. ; This work clarifies the contribution of language disciplines –grammar, dialectics and rhetoric– to the civic education on Juan Luis Vives' work. Such elucidation contributes to justify that the Humanism proposed by Juan Luis Vives is a civic humanism. In the basis of a contextual and intertextual analysis of the political work and the philosophical-educational work of the humanist Vives, the civic orientation is deduced from language disciplines. Reflections derive from such analysis of the relevance of the language in civic education that can be a reference point to review current approaches in the educational field.

This paper examines the proposal that the indigenous cosmovision of buen vivir (good living)—the "organizing principle" of Ecuador's 2008 and Bolivia's 2009 constitutional reforms—constitutes an appropriate basis for responding to climate change. Advocates of this approach blame climate change on a "civilizational crisis" that is fundamentally a crisis of modern Enlightenment reason. Certain Latin American feminists and indigenous women, however, question the implications, for women, of any proposed "civilizational shift" seeking to reverse the human separation from nonhuman nature wrought via Enlightenment's "disenchantment of nature." The paper argues that, in order to adequately address both the climate crisis and feminist concerns about buen vivir, a different critique of Enlightenment modernity is necessary—one drawing on Adorno's philosophy of negative dialectics and on Adorno and Horkheimer's nonidentitarian dialectical understanding of Enlightenment. Conceiving Enlightenment as composed of nonsublatable moments of domination and liberation, Adorno and Horkheimer call for a rational critique of reason and for affinity rather than identity with nonhuman nature. The paper ends with a brief discussion of how feminist critiques of buen vivir and approaches to climate justice can be furthered via an engagement with an environmental feminist philosophy informed by a negative dialectical approach to Enlightenment.

The article investigates the emergence and continuation of a spatial conflict, concerning a "dog beach" in Santa Cruz, California, that led to the creation of local interest organizations and came to involve city and state authorities and regulations, local news and social media, and not least, park visitors (both humans and dogs). Through the debate, positions for and against dogs being off leash were consolidated—however, not necessarily positions for and against dogs. Several themes emerge through the analysis: safety/risk, disturbance, excrements, and "dogginess," meaning the perceived nature of dogs. The case study is used as an example of not only how urban politics affects the bodies, practices, and movement of people and dogs but also, similarly, how this politics is constantly under the threat of civil disobedience and subversive acts of counterpolitics. It illustrates the dialectics of everyday lives—of the bodies, practices, and movement of people and dogs—and space: the liminal case of the beach. Furthermore, the collective movement of dogs and people is conceptualized as a trans-species urban crowd, threatening a certain ideal public order. Keywords dog, animal studies, urban crowd, urban sociology, liminality, politics of place

Interfaith marriage is a form of marriage is performed by a pair of men and women who have different religious beliefs. Currently interfaith marriage is already banned by the government and the logic, in the se-religious marriages can be conflict and does not guarantee a successful marriage, let alone a different religion. Although conflict in marriage is not only caused by differences in belief, but it is very influential for the survival of marriage as the basis of different faiths will make all the difference. Although it is not easy to maintain interfaith marriage, but not a few marriages that last a long time despite the different religions. Effective communication will minimize the occurrence of conflict, so the marriage will last a long time. This study seeks to examine more deeply the Self Disclosure (Self Disclosure) In Johari Window Theory, Theory of Dialectical relations (Relational Dialectics), and symbolic interactionism (symbolic Interactionism). Further in-depth interviews with select speakers who have certain criteria as research subjects, by using descriptive qualitative research methods. Presentation of data is done as it is delivered in accordance informants as research subjects without manipulation. Then, the researchers interpret the data to describe the phenomenon that occurs in study subjects.

PurposeThe purpose of this paper is to provide a comprehensive narrative account of supervisory conversations with doctoral students. They include providing knowledge and experience about the nature of qualitative and quantitative approaches and their respective histories and rigour requirements.Design/methodological/approachAn introduction reveals the complexity, debates and dialectics that are engaged with during the doctoral supervisory process. Two design issues are discussed. One is research design; the other is supervisor method.FindingsRigour in interpretive research is distinctive, linked to its characteristics and the unique role of the researcher as an instrument of data collection, conscious of the need to give voice to respondents and preserve their authentic responses. The audit trail is a centrepiece for both rigour and the reflection, reflexivity necessary to address ongoing biases, decisions and dilemmas.Research limitations/implicationsSupervisory conversations are dynamic but there is a core, a set of initial conditions and these relate to the ethics and integrity of the doctoral student and the supervisor.Originality/valueThe paper penetrates the social space where supervisors and doctoral students interact. Within the text, "advice" and seminal ideas are presented from literature and the supervisor's experience that will inform researchers and demonstrate a supervisor method.

This study investigates migration flows from Western Balkans and North African countries to the high-income countries of the EU. Migration and asylum issues were analysed with taking into account empirical, analytical and political comparisons of Western Balkans and North African countries from the triple win solution point of view. The research attempts to emphasize Western Balkans migration experience in order to respond how to manage and/or control chaotic migration with respect to North African countries. In a sense, the EU enlargement and neighbourhood policies have significant effects on EU migration Dynamics of demographic change (i.e. ageing population) and convergence/divergence of EU member states' priorities for migration policies. From this standpoint, the role of the triangle (hybridity) – state, private and civil society in migration research ought to be argued to verify whether a controlling migration by an ideal hybrid structure and indirect centralisation will be more effective and accurate or not. The research presents dialectics of triple win approach and hybrid model (i.e. home country-state, host country-private, and civil society migrants) with using governance models. The main argument was tested methodologically through using case study research, grounded theory, constructivist and normative approaches.

The main objective in interpretating al-Qur'an is to explain the will of God and the operationalization of the will in the field of faith, laws, or ethics. At the phase of Islamic civilization, when the linguistic and philosophy science codified, raises the various method (manhaj), and interpretation streams (ittijahat), exegesis school (madzhab) of al-Qur'an. In addition, also found in various shades of interpretation such as: fiqhi, kalami, balaghi, and isyari/ sufi, even philosophical. It was also discovered methods of tafsir 'ilmi oriented to the utilization of the discovering science in order to prove the truth of scientific fact. The last pattern was ignited pro and contra among scholars and mufassir. As we know that alQur'an was not descended in the condition of cultural vacuum but it is a form of dialectics and the response to the condition and social situation, politic, and religion. This is relevant to the characteristics of al-Qur'an which can be applied throughout the periods. As we understood that interpretation is one of reflections of thought and civilization products. It always developed and influenced by the dynamics of human civilization, so in its development, science and al-Qur'an can be brought together in dialogue, although with some prerequisites specified interpretation.

The author of this article is concerned with trying to understand why Paloma Díaz-Mas, the writer of such an excellent novel as La tierra fértil (1999), has not received much critical attention. He underlines three main reasons. First, she does not live in Madrid or Barcelona and so she is far away from the main centres of cultural power. Second, she teaches Spanish literature in the Basque Country, a political and linguistic community which significantly differs from that of many other writers. Third, she writes historical novels, which does not appear to be very fashionable in Spain these days. Moreover, Díaz-Mas is a woman writer who does not make use of the most commonly available feminine patterns, and she does not seem to offer a model easy to include in a given feminist methodology either. However, Mérida-Jiménez argues that Paloma provides an intelligent deconstruction of "male authority" through subtle rhetorical means, as well as a representation of the weakness of his "domination" in very innovative ways, such as those derived from the dialectics between history and fiction, centrality and marginality, heterosexuality and homosexuality, individual and society, dream and reason or tradition and modernity.

В статье выдвинута и применена в качестве критерия выделения этапов развития национального самосознания двуединая ведущая духовно политическая ценность, или этапный прототип национального идеала. В развитие этого положения проводится краткий анализ последовательных этапов национального самосознания как процесс развития взаимосвязанных политических, правовых, религиозных воззрений, национального языка и литературы. Автор выделяет в историческом процессе развития национального самосознания колебания вектора развития, значение точек поворота, различает понятия общности и единства как разные стороны самосознания, показывает взаимозависимость развития национального языка и литературы с другими формами самосознания. ; The categories of national consciousness and their dialectics are analyzed in the article «The categories of national consciousness» a Russian ideal as «a unity and fraternity of people on the basis of the truth and justice» is formulated here. The ideal as the purpose of development and as a solution of the basic contradiction of culture, the values as the points and the limits of development of cultural sphere are based here. The basic contradiction of Russian culture is formulated and a national ideal as a motive power of the development of national culture is grounded; and also a one in two leading cultural and political value as criteria of apportionment of the stages of development of national consciousness is based here.

One of the basic metatheoretical premises of pragma-dialectics is that "Argumentation has the general function of managing the resolution of disagreement." (p.277) From a Peircean perspective this is at best a partial truth. While it may be correct that in concrete, finite contexts, argumentation may function to manage the resolution of disagreement, in the long run argumentation will tend towards the Truth (in a Peircean pragmatic sense). Using Peirce as my compass, I will take argumentation to refer to the resolution function of thought contingently situated and finitely understood (aimed at the settlement of belief). I will take argument to mean any structure or process which can serve as a real, compelling constraint upon thought in general. I will show that while the particular function of argumentation may be managing the resolution of disagreement, when situated within a Peircean-styled realism (where the universe has the form of an argument), argumentation will tend in the long run toward the Truth (as the end of argumentation in general). I will end by showing that while argumentation may have a resolution function, its real measure and normative standard is growth (epistemic, moral, political and otherwise) rather than resolution per se.

The foreigner in the world of trade unions. Some thoughts based on border areas

The way in which trade unions integrate foreign workers has not been studied in depth and often represents a blind spot in terms of the focus of social movements on the one hand, and approaches to migration and how they are handled by public action on the other hand. This text ponders the issue taking into account the border areas in Europe based on north-east France. These unique economic areas carry an identity and political dimension which are currently becoming denser, based on cross-border migrations for work purposes and the transnational social relations that are formed on both sides of the border. In these semi-institutionalised areas, we look in particular at the itineraries of trade union workers in charge of crossborder issues, who appear as stakeholder intermediaries with mixed characteristics. The issue of language fluency and intercultural practice is particularly pertinent when encountering the other in terms of the dialectics of near and far as introduced by Georg Simmel around the figure of the foreigner, incarnated by this pendulum migrant, the crossborder worker, between foreignness and strangeness.

Reflecting on Michael Burawoy's classification of sociology into professional, critical, policy, and public types, and the adoption of the latter as the theme of the ASA's 99th Annual Meeting, in this paper I argue that the drive toward public sociologies of new global realities may prove hazardous in the absence of a parallel emphasis on the development of reflexive private sociologies. This requires critical reconsideration of our basic definitions of society and sociology in order to develop theoretical frameworks that meet the challenges of understanding and practicing the dialectics of public and private social processes devoid of rigid pre-determinist frameworks. Proposing an alternative reconsideration of Burawoy's sociology types away from a formal logical framework and in favor of the part-whole dialectic, I argue that even though personal troubles can best be understood in relation to broader public issues, the latter themselves can most effectively be recognized, understood, and practically addressed through the actions of specific agencies who champion the need for broader socio-historical knowledge and change as deeply personal exercises in self-knowledge and self-transformation. As C. Wright Mills emphasized, what sparks the sociological imagination is the intersection of history and biography.

Liberal democracy appears to feel far from safe today. Fears of theocratic threats such as the introduction of Shar'ia law and anti-Western jihad abound. This article examines the dialectics of democracy and theocracy with special reference to past and present processes of secularization. In this connection a distinction is made between 'secularization' as a process of separating the secular from the sacred, and 'secularism' as an ideology restricting religion purely to the private realm. Rather than in orthodoxy or even fundamentalis the theocratic threat to democracy and the rule of law appears to lie in exceptionalism in the sense of a religiously motivated exemption from democratic decision-making and the rule of law. This type of threat is not confined to extremist attitudes grounded in religion however; in respect of the international legal order it is state-based exceptionalism that abounds. Notably, international human rights standards imply semi-autonomy rather than full autonomy for states and religious institutions alike. Prior to arithmetic rules of decision-making it is in the transcendental principles of universality and human dignity that society finds protection against exceptionalist threats to democracy and the rule of law.

The Essay considers 'the rule' of the so called post-civil political centre that corresponds to the familiar concept of open society, questioning the good as well as the bad sides of such 'rule'. The research is in the first place about global open society stability and attention is addressed to its present enemies - from terrorism, over organized crime, all the way to the so called local legitimates that are confronting the universal and global legitimates represented by the followers of the open society from the post civil political centre area. The Essay presents the debate with Fukuyama's thesis about the 'end of history' considering that open society, i.e. global post civil political centre has visible enemies who do not allow for dialectics of history to stand still as Fukuyama believed. Instead of Fukuyama's 'end of history' the Essay comes to the conclusion that present global situation is marked by post-modern opposition of liberal-democratic post civil centre and extreme anti civil margins, with reference to the opposition of open society and its enemies, which will put under limits further steps of history towards new socio-historical forms.

At the margin, on the fringe of India, the Chenchu tribe are hunting and gathering in the Nallamalais (Andhra Pradesh, South India) . The outline given in the 1940s has come up with a new object whose identity we question today. Questioning yesterday and today's categories enrichens this reflexion. As artefacts these categories are a token of the wielding interests at stake. As resources, they offer in fine a political statement rallying all causes. Beyond and within, interactions, circulations and representations enable us to tackle the distances, ever contextualized, within which, in the dialectics of identity, the Other and the identical are grounded. ; Aux marges, aux confins de l'Inde, la tribu Chenchu chasse et cueille dans les Nallamalais (Andhra Pradesh, Inde du Sud). Le tableau brossé dans les années 1940 a inventé un objet. C'est son identité que nous questionnons aujourd'hui. Cette réflexion s'enrichit d'une interrogation des catégories d'antan et d'aujourd'hui. Produits, elles témoignent des jeux de pouvoir en œuvre. Ressources, elles proposent in fine un vocabulaire politique porteur de toutes les mobilisations. Au-delà, en deçà, les interactions au plus près, circulations et représentations permettent d'aborder les jeux de distances, toujours contextualisés, qui fondent, dans une dialectique de l'identité, l'Autre et le Même.