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This article discusses the implications of attaching three-dimensional artefacts with different labels such as visualisation, model or 'virtual form'. The research focus is on how this affects the artefact itself, how it is produced and received, and in the end, how the artefact engages in knowledge production, and what kind of knowledge comes out of the process. It is proposed that there is not only a difference between knowledge and 'three-dimensional' knowledge but also between knowledge derived from artefacts called by different names. The three-dimensional artefacts are intermediaries or boundary objects between the past and the present, and the makers and users of these objects. Taking the differences in names and how they are linked to epistemological differences seriously and making them visible is argued to be a key to a more reflexive and productive making and use of three-dimensional artefacts.

Abstract
In this paper the author compares the concept of a Noh play, Matsukaze, with a Slovak altar painting from Košice Cathedral. The article uses Japanese Noh, where stage continuity has been preserved up until the present day, to reconstruct European medieval stage practices reflected in 15th century painting. Referring to the platonic tradition, the second speech represents a corrective to the first, thus legitimizing a sense of passion in the process leading to catharsis, or enlightenment.

Organs available for transplantation are scarce and valuable medical resources and decisions about who is to receive them should not be made more difficult by complicated calculations of desert. Consideration of likely clinical outcome must always take priority when allocating such a precious resource otherwise there is a danger of wasting that resource. However, desert may be a relevant concern in decision-making where the clinical risk is identical between two or more potential recipients of organs. Unlikely as this scenario is, such a decision procedure makes clear the interdependence of organ recipient and organ donor and hints at potential disadvantages for those who are willing to accept but unwilling to donate organs (free-riders). A combined opting-out and preference system weakens many of the objections to opting-out systems and may make the decision to donate organs on behalf of their deceased relatives easier for families.

Throughout the history of mankind, preference and preservation of one's kin or kind has been evident, an up-close observation of this behaviour birthed such theories as kin selection, social identity theory, realistic group conflict theory and reciprocal altruism. The sense of ''weness'' and ''theyness'' has largely precipitated most devastating wars and conflicts that have besieged the world, though incompatible goals or scarce resources are usually fronted as responsible. Such wars and conflicts have been called by different names like racism, xenophobia, nationalism or ethnocentrism. The term xenophobia has particularly gained wide recognition most especially in the wake of South-Africa's crisis in the past. Nigeria has equally experienced such conflicts in the past and still does, however the magnitude of the violence in Nigeria has been played down due to the term used to describe such violence; sometimes it is called prejudice or discrimination or sometimes ethnocentrism or hegemony. This paper makes the argument that the phenomenon of xenophobia exists in Nigeria, may be more common than we realise and also may be an adaptive mechanism employed by people for personal and group survival. Examples of xenophobic acts in Nigeria are discussed and theoretical explanations for their existence and perpetuation are addressed, together with recommendations of managing their occurrences.

Throughout the history of mankind, preference and preservation of one's kin or kind has been evident, an up-close observation of this behaviour birthed such theories as kin selection, social identity theory, realistic group conflict theory and reciprocal altruism. The sense of ''weness'' and ''theyness'' has largely precipitated most devastating wars and conflicts that have besieged the world, though incompatible goals or scarce resources are usually fronted as responsible. Such wars and conflicts have been called by different names like racism, xenophobia, nationalism or ethnocentrism. The term xenophobia has particularly gained wide recognition most especially in the wake of South-Africa's crisis in the past. Nigeria has equally experienced such conflicts in the past and still does, however the magnitude of the violence in Nigeria has been played down due to the term used to describe such violence; sometimes it is called prejudice or discrimination or sometimes ethnocentrism or hegemony. This paper makes the argument that the phenomenon of xenophobia exists in Nigeria, may be more common than we realise and also may be an adaptive mechanism employed by people for personal and group survival. Examples of xenophobic acts in Nigeria are discussed and theoretical explanations for their existence and perpetuation are addressed, together with recommendations of managing their occurrences. Article visualizations:

Using the construct of job satisfaction, this study examined work attitudes of 286 females and 416 males employed in 27 female-owned and 29 male-owned small businesses in three industries: construction, manufacturing, and distribution. Job satisfaction scores (dependent variables) were analyzed with regard to the interaction of owner-employee gender. Demographic and job-related variables were also considered. The gender-moderated results are discussed in terms of methodological implications for conducting research regarding work attitudes.