Suchergebnisse

Dit boek behandelt een vergeten pagina uit de Nederlandse geschiedenis. Baron Andries van Pallandt van Eerde is afkomstig uit Ommen-Overijssel. Als lid van de delegatie die in 1803 het nieuwe bestuur in de Kaapkolonie vorm moet gaan geven komt hij tot het inzicht dat er een groot verschil is tussen hetgeen de plannenmakers in Nederland hadden bedacht en de werkelijkheid aldaar. Deze discrepantie geeft hij vorm in een brochure 'Remarques générales sur le Cap de bonne Espérance', die hij op eigen kosten laat drukken. Het bestuur in de kaap is 'not amused' en dwingt hem publiekelijk afstand te nemen van zijn stellingname en alle gedrukte exemplaren in te leveren. Teleurgesteld neemt hij zijn ontslag en keert terug naar Nederland. Tot overmaat van ramp wordt het schip waarop hij zich bevindt gekaapt en wordt hij gevankelijk naar Guernsey gebracht, waar hij de gebruikelijke procedures moet ondergaan. Zijn belevenissen, zowel tijdens de lange zeereis als tijdens zijn periode in de Kaap en op het kapereiland Guernsey, heeft Andries uitgebreid beschreven in een dagboek van 240 pagina's handgeschreven Franse tekst, nu hertaald door Siem van Eeten

Cilj rada je razjasniti pojam transcendentalno-aktivističke kreativnosti kao i razmotriti mogućnosti i preduvjete njezine realizacije u odgojno-obrazovnom procesu. Rad započinje opisom 'slike' prirode učenika koja se smatra potrebnom za praktičnu realizaciju ovog oblika kreativnosti. Pritom se naglašava činjenica ljudske nesvršenost i mogućnost kontinuiranoga razvoja. Kao metoda ostvarenja transcendentalno-aktivističke kreativnosti preuzima se dijalog shvaćen kao otvoreno iskazivanje i dijeljenja vlastitih misli, ideja i težnji s drugim ljudima bez skrivanja i straha od mogućih neuspjeha ili neugodnih iskustava. Budući da se institucionalizirani odgojno-obrazovni proces odvija u učionicama, opisuje se učionica kao zajednički prostor nade koji omogućava demokratsko angažiranje i borbu za promjene situiran u kontekstu širih zajedničkih prostora demokratskoga i aktivističkoga djelovanja. Demokratizacija učionica omogućava postavljanje socijalnih pitanja, prelaženje granica te kritičko propitivanje dominantnoga neoliberalnog diskursa te je stoga neophodan element aktivistički shvaćene kreativnosti. Dijalog kao sredstvo, i dijaloški pristup kao metoda kreativnog djelovanja, usmjereni su poništavanju efekata prevladavajućega elitističkog shvaćanja koje kreativnost prikazuje izoliranu od društva i namijenjenu posebno imaginativnim pojedincima. U radu se iskazuje stav kako nije vjerojatno da će u skoroj budućnosti doći do promjene dominantnoga shvaćanja kreativnosti u odgojno-obrazovnom procesu koje kreativnost promatra kao transformaciju postojećega. Razloge za ovakvo stanje nalazimo u dominantnom ekonomsko-političkom uređenju društva u cjelini, te odgojno-obrazovnoga sustava kao jednoga od društvenih podsustava. ; The aim of this paper is to clarify the notion of a transcendental-activist creativity as well as to consider the possibilities and preconditions for its realization in the educational process. The paper begins with the description of the 'image' of pupil's nature that is considered necessary for the practical realization of this form of creativity. The experience of human non-completion and the possibility of continuous development is emphasized. Dialogue, as a method of practical realization of transcendental-activist creativity, is understood as an open expression and sharing of one's own thoughts, ideas and aspirations with other people without hiding and fear of possible failures or unpleasant experiences. Since the institutionalized educational process takes place in the classrooms, the classroom is described as a shared space of hope which enables democratic engagement and struggle for changes in the context of the wider shared spaces of democratic and activist action. Democratization of classrooms, which is a necessary element of transcendental-activist creativity, creates a climate that sets the necessary conditions for discussion of social issues, crossing of preconceived boundaries and critical questioning of dominant neoliberal discourse. Dialogue as a medium and a dialogic approach as a method of creative agency is directed to the reversal of the effects of a traditional elitist concept of creativity that is treated isolated from a wider society and addressed exclusively to particularly talented individuals. The author feels that it is unlikely that in the near future a change in the dominant conception of creativity in the educational process will occur and therefor creativity will continue to be predominately defined a transformation of the existing. Reasons for this state of affair are situated in the dominant economic and political mode of organization of the society as a whole, and the educational system as a one of social subsystems.

Na een succesvolle eerste conferentie in 2010 heeft KWALON een tweede internationale conferentie georganiseerd over software voor kwalitatieve data-analyse. De conferentie Reflecting on the future of QDA software vond plaats in Rotterdam. Rotterdam is een geweldige stad voor een internationale conferentie en we hoorden gasten vol enthousiasme vertellen over de hop-on-hop-off-bus, de watertaxi, de Koopgoot, de musea en de skyline.

The author considers constitutions not solely as legal systems intended primarily for lawyers but also as the legal expression of the state of cultural development, a means of cultural self-representation of a people, a mirror of its cultural heritage & the foundation of its hopes. He thinks that an interpretation of the state, besides the standard three elements, should include culture, if not as its "first" then at least as its fourth element. Haberle thinks that the concept of the constitution should not be fixated upon the state. Adapted from the source document.

This is an introduction to a special section of this issue, in which we publish four articles by Croatian scholars of a younger generation who work abroad or have obtained their academic qualifications abroad. By inviting them to participate in the existing community of Croatian political studies scholars, we hope to expand the boundaries of the discipline. In many ways, their articles offer a new perspective in terms of methodology, academic style, conclusions & the choice of topics they focus on. Hence, we should perhaps characterize this effort as being a step towards the emergence of a potentially new generation in the field of Croatian political studies. Adapted from the source document.

U povijesnoj osnovi europskih integracija, kao i u fazi pristupanja svake nove članice, leži nada u bolje sutra, u gospodarski napredak države i pojedinca. U radu se istražuje u kojoj je mjeri siromaštvo poticaj migriranju radne snage u potrazi za kvalitetnijom i sigurnijom egzistencijom unutar EU-a. Materijalna dobra osobe, obitelji i države pretpostavka su ostvarenja ljudskih prava. U radu se istražuju podatci Eurostata o stanju u RH nakon petogodišnjeg članstva u EU-u. Budući da su migracije radne snage potaknute materijalnom oskudicom, na razini Europske unije neizbježno dolazi do relociranih obitelji, ali i imovine. Zbog nade u povratak i obiteljskih veza koje se održavaju ovisno o tradiciji i osjećaju pripadnosti nacionalnom identitetu, nesumnjivo dolazi do usporednih bračno-imovinskih ili partnerskih režima. Uredbama EU-a iz 2016. godine uspostavlja se mehanizam pojačane suradnje u imovinskim učincima braka i registriranih partnerstava. Istražuju se uzroci i nastoje se predvidjeti posljedice sve brojnijih transnacionalno relociranih obitelji. ; The history of European integrations, as well as the accession of each new member state, is based on the hope for a better future, the economic progress of the state and the individual. The paper examines the impact of poverty on labor migration. Citizens of the EU member states are in permanent search for a better quality of life and more secure existence within the EU borders. The material goods of a person, family, and state are a prerequisite for the realization of human rights.The paper compares EUROSTAT data after five years of Croatian membership in the EU. Migrations of labour within the EU caused by economic crisis inevitably result in relocated transnational families and their property . The hope of return to the home country and maintenance of family ties, which depends on tradition and sense of national identity inevitably leads to parallel matrimonial or registered partnership property regimes. The 2016 EU Regulations establish a mechanism authorizing ...

The ethical distress of the (post)modern world stimulates and directs us to reflect our ethical and cultural grounds. Man is a transcendent being. He cannot reach or put in order immediate goods he needs if he is not prepared to acknowledge the grounds of his person and develop the virtues of prudence, love, hope, faith, wisdom, justice, courage, temperance etc. These are ethical questions concerning different worldviews and cannot be solved only by scientific methods. Many people who in the past did not care for religion as such, now take seriously religious personal and societal aspects of humane life. The fundamental crucial questions of man are ethical questions. They are in various ways related or perplexed with the question of faith and of science.

Radom se nastoji uspostaviti veza između Kantove etike i etike sporta povezivanjem koncepcije anthropocena, kao suvremene epohe tijekom koje prirodna povijest postaje kulturnom povijesti, s etikom nade, kako je predstavljena u Kantovoj Kritici rasudne snage. Ključan je moment Kantova argumenta da je biranje kulture ispravan put ljudskog razvitka prema civilnom društvu i kozmopolitskom jedinstvu. Je li sport takva kultura? Može li sport postati važan moment u suvremenoj etici nade? Odgovor je uvjetno pozitivan jer postoje određene prepreke. Prvo, jedan je od razloga za to inauguriranje olimpijskog sporta u svrhe održavanja ravnoteže u društvenim sukobima. Da je takvo što ostvarivo sugerira nam da bi hijerarhijski poredak izvrsnosti u sportskom natjecanju osnažio društvenu hijerarhiju. Drugo, sport je jedna od najpopularnijih i najprofitabilnijih globalnih zabava, no njime upravlja aristokratska elita s iznimnim potencijalom za zloupotrebu moći. Treće, globalni organizatori sporta imaju mnogo političke moći skrivene iza olimpijske mantre o isključivanju politike iz sporta. ; The paper aims to establish a link between Kant's ethics and the ethics of sport by connecting the concept of Anthropocene as the contemporary epoch during which natural history is becoming cultural history and the ethics of hope as presented in Kant's The Critique of Judgement. The crucial moment in Kant's argument is that choosing culture is the proper way of human progress towards civil society and cosmopolitan unity. Is sport this kind of culture? Can sport become an important moment in the contemporary ethics of hope? The answer is conditionally positive because there are obstacles present. Firstly, one of the reasons is that the modern Olympic sport was inaugurated to keep social conflicts in balance. That this purpose can be achieved suggests that the hierarchical order of excellence involved with sport competition should strengthen social hierarchies. Secondly, sport is one of the most popular and most profitable global entertainments, but it is governed by aristocratic elites with the enormous potential for the abuse of power. Thirdly, global sports organisations have a lot of political power hidden behind the Olympic mantra of the exclusion of politics from the sport. ; Cet article tente d'établir un lien entre l'éthique kantienne et l'éthique du sport à travers le concept d'Anthropocène, en tant qu'époque contemporaine au sein de laquelle l'histoire naturelle devient l'histoire culturelle, mais également à travers l'éthique de l'espoir, telle qu'elle est présentée dans la Critique de la faculté de juger de Kant. Le moment charnière de l'argumentation kantienne pose que la culture est le chemin de l'évolution humaine qui mène à la société civile et à l'unité cosmopolitique. Le sport est-il une culture de la sorte ? Le sport peut-il devenir un moment important au sein de l'éthique contemporaine de l'espoir ? La réponse est positive sous réserve d'un ensemble de conditions puisqu'il existe un certain nombre d'obstacles : premièrement, le sport olympique a été inauguré dans le but de maintenir les conflits sociaux en équilibre. Pour qu'un tel projet se réalise, cela suggère que l'ordre hiérarchique d'excellence dans la compétition sportive pourrait renforcer la hiérarchie sociale ; deuxièmement, bien qu'il soit régi par une élite aristocratique qui détient en son sein un énorme potentiel d'abus de pouvoir, le sport est l'un des divertissements mondiaux les plus populaires et profitables ; troisiè- mement, les organisations mondiales du sport possèdent un pouvoir politique qui se dissimule derrière les slogans olympiques qui revendiquent l'exclusion du politique dans le sport. ; Das Paper zielt darauf ab, eine Verbindung zwischen Kants Ethik und der Ethik des Sports herzustellen, indem es die Konzeption des Anthropozäns als zeitgenössische Epoche, während welcher Naturgeschichte zur kulturellen Geschichte wird, und die Ethik der Hoffnung, wie sie in Kants Kritik der Urteilskraft dargestellt wird, miteinander verknüpft. Das entscheidende Moment in Kants Argumentation ist, dass die Wahl der Kultur der richtige Weg des menschlichen Fortschritts zur Zivilgesellschaft und zur kosmopolitischen Einheit ist. Ist Sport eine solche Kultur? Kann Sport zu einem wichtigen Moment in der zeitgenössischen Ethik der Hoffnung werden? Die Antwort ist lediglich unter Vorbehalt positiv, da Hindernisse vorhanden sind. Erstens ist einer der Gründe dafür, dass der moderne olympische Sport ins Leben gerufen wurde, um soziale Konflikte im Gleichgewicht zu halten. Dass dieser Zweck erreicht werden kann, legt nahe, dass die hierarchische Reihenfolge der Spitzenleistungen im Sportwettbewerb die sozialen Hierarchien stärken würde. Zweitens ist Sport eine der beliebtesten und profitabelsten Unterhaltungsformen der Welt, die allerdings von aristokratischen Eliten mit einem enormen Potenzial für Machtmissbrauch beherrscht wird. Drittens haben globale Sportorganisationen hinter dem olympischen Mantra des Ausschlusses der Politik aus dem Sport reichlich politische Macht verborgen.

Hans Daudt proposed a decade ago no uncertain terms that the Netherlands cannot be considered a representative democracy. The system does not fails to adequately account for the needs of the citizens and hopes to turn it into policy. In the Netherlands immediately falls in such consideration also the word 'regents' to denote an elite alienated from the society it is supposed to represent and serve. The Dutch debate about whether democracy and its institutions are not ready for a makeover, is only an example of a widespread debate among politicians, political commentators and political scientists which searches for the causes of the imperfect functioning of democracy and to remedies before. Very often stands the question whether the representative institutions do belong to accomplish their task. Repeatedly show that the fact that survey research institutions - parties, parliament, government - those least trusted by the citizens. Adapted from the source document.

In 2019 al besliste de Europese regelgever dat er binnen de Europese Unie een minimumbescherming moest komen voor klokkenluiders/personen die inbreuken op bepaalde regelgeving melden. EU-lidstaten werden verondersteld de richtlijn hierover om te zetten in nationaal recht tegen uiterlijk 17 december 2021. De Belgische wetgever deed dit uiteindelijk voor de private sector met de wet van 28 november 2022 betreffende de bescherming van melders van inbreuken op het Unie- of nationale recht vastgesteld binnen een juridische entiteit in de private sector.00Met deze publicatie hopen de auteurs deze nieuwe regelgeving bevattelijk te maken. Niet alleen door ze juridisch te analyseren voor de publieke en private sector, maar ook door te leren van de bestaande ervaringen in de Belgische publieke sector en andere wereldwijde "best practices". Tegelijk willen de auteurs praktische handvaten aanreiken om van de implementatie van klokkenluidersregelingen in organisaties niet alleen een juridisch, maar ook een organisatorisch succes te maken. In onze alsmaar transparanter wordende samenleving kunnen klokkenluiders immers een belangrijke motor zijn voor maatschappelijke verandering en (duurzame) meerwaardecreatie