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Background: School populations in England continue to diversify, particularly in relation to ethnicity, language, and Special Education Needs and Disabilities (SEND). Yet research demonstrates that Physical Education (PE) often remains structured, organised and delivered in ways that privilege White, male, cisgender, heterosexual, non-disabled students. Whilst the experiences of those students marginalised within PE have been explored, a single-issue approach dominates. That is, disability, ethnicity or gender have often been researched in isolation. More recently an intersectional lens has been used to consider young people’s multiple identities and how these simultaneously influence experiences of PE. However, much of this research has focused on two identities, for example, gender and ethnicity, or gender and disability.Purpose: This paper offers insights regarding the ways that disability, ethnicity and gender intertwine to influence the PE experiences of five girls attending an English secondary school, Hillside High.Methods: Data were generated over two years through focus group interviews and observations of PE lessons. Using a narrative approach to data re-presentation, five stories are presented to reflect the girls’ experiences.Findings and Conclusion: Following the narratives, three themes are discussed: the (ir)relevance of PE; the importance of peer relationships; and school-imposed labels. In concluding, we explore how privilege, inequality, and difference operate; the differences between girls who share identity categories; and consider the utility of adopting an intersectional lens. [ABSTRACT FROM AUTHOR]

Throughout the 20th century the question of culture was a central pillar of social scientific thought. From Durkheim to Levi-Strauss, from Stuart Hall to Dennis Cosgrove, the question of culture and cultural difference was a touchstone for understanding the structures, norms and expectations that organised society. Yet, today the concept has disappeared from the academic landscape, including geography, where it is absorbed into other debates and terms, or discarded as an antiquated essentialist construct. Despite pressing political debates about culture wars, identity politics, cultural appropriation and nativism, there seems to be little interest in discussing, debating, much less theorising, the concept of culture as a credible explanatory tool. The aim of this lecture is two-fold: first it explores what has been lost by forsaking the question of culture (in geography and elsewhere); and second, it endeavours to reframe the question of culture in terms that emancipate it from the problem of difference. Indeed, at its heart, I argue that while geographers commonly study difference as an obvious empirical fact of life, emerging and receding at various scales, the nature of difference itself is unknowable. Yet rather than seeing this as an obstacle to theorising culture, the lecture uses it as an invitation to think culture differently: culture not as an explanation for difference but as an elucidation of the phenomenon of claiming difference. The lecture will focus on explaining this distinction and how it fundamentally changes the question of culture. The plenary lecture explores and develops arguments examined in my forthcoming monograph, Dreams of Presence: a Geographic Theory of Culture (University of Toronto Press, 2024). [ABSTRACT FROM AUTHOR]

The article discusses Iris Marion Young's influential work "Justice and the Politics of Difference," which critiques universalism and master narratives in liberal political philosophy. Young's focus on difference and recognition challenges traditional notions of justice and impartiality. While Young's analysis is respected, the article suggests that she could have delved deeper into systemic injustices beyond respectability and orderliness. The text highlights the importance of recognizing asymmetrical power relations in colonial societies and the need for accurate and ethical recognition for marginalized populations. [Extracted from the article]

The aims of this paper is to discuss the main points in which Deleuze sees Kant's thought as an enemy and an ally, especially in the problem of difference. The purpose of this article is to discuss the main points in which Deleuze sees Kant's thought as an enemy and an ally, especially in the problem of difference. The approach will be concentrated in the work Difference and Repetition, which houses the main discussions to develop the question of how Deleuze takes Kantian philosophy as an enemy, but which must be explored until the moment in which it finds itself strange. This is a procedure typical of the Deleuzian method of "subverting" the thoughts of philosophers that are taken, in the first place, as philosophies to be explored to the maximum extent. In this case, the subversion of Kantianism consists in assuming it as the inaugurator of the thought of representation in modernity with the creation of the ground in the transcendental; to expose the insufficiency of this thought when thematizing difference; and explore the reversal of time promoted by Kant, as one of the greatest contributions to the problem of difference in thought. [ABSTRACT FROM AUTHOR]

This paper gives an account of Gilles Deleuze's and Jean-Paul Sartre's respective conceptions of "the Other" as this concept evolves in relation to Sartre's earliest insights into self/Other dynamics in his 1937 essay, The Transcendence of the Ego. By reading Deleuze through his early interlocutor—the philosopher and author Michel Tournier—I argue that the account of Otherness presented in Deleuze's early (and later disavowed) "Sartrean" works represents a critique of Sartre's own revisions to the concept of Otherness in his 1943 magnum opus, Being and Nothingness. Thus, we can read Sartre and Deleuze as offering competing views of how (and indeed if it is possible) to inherit Sartre's own early insights into the value of existential phenomenology for a "positive" account of interpersonal relationships. [ABSTRACT FROM AUTHOR]

The critical studies on Dostoevsky's 'The Dream of a Ridiculous Man' have never diverged to a very great extent from the two interpretative lines developed many years ago by Mikhail Bakhtin and Nikolai Berdyaev, which concern, on the one hand, the Menippean satirical structure of this short story and, on the other, its general motif of 'utopia vs. anti-utopia.' Although these two views are unquestionably enlightening, mainly because they reflect Dostoevsky's poetics from the 1870s, they still do not seem to have fully considered the central problem the ridiculous man raises throughout his monologue. This problem concerns the main character's fundamental quest for truth. This article offers a reading of Dostoevsky's story, with a new interpretation of it that does not exclude but, in fact, extends Bakhtin's and Berdyaev's views. While the purpose of the Menippean satire is, as Bakhtin suggested, to test an idea, in 'The Dream of a Ridiculous Man' Dostoevsky examines three different ideas of 'truth' each of which correspond to the protagonist's various stages of awareness that occur in the three main parts of the narrative: before, during, and after the dream. These ideas are: a nihilistic solipsism of a higher consciousness; the natural perfection of a pantheistic universe; and the primacy of life over thought. The result of this analysis leads to the philosophical problem of 'difference,' understood as a 'transcendent difference' à la Fichte, which offers a new insight into Dostoevsky's 'higher realism.' [ABSTRACT FROM AUTHOR]

How are terror threats and counterterrorism measures experienced in everyday urban spaces? We argue that thinking atmospherically about the spaces of urban encounters with (counter)terrorism is important, firstly, to identify and question feelings and dispositions shaped by discourses, practices, and infrastructures of (counter)terrorism; secondly, to contribute spatial perspectives of felt experience to literatures on security and (counter)terrorism in geography and beyond; thirdly, to connect official understandings of (counter)terrorism with its everyday felt experiences and materialities. We highlight two conceptual and empirical arenas – the crowd and the question of difference – where atmospheric approaches to urban (counter)terrorism can be developed. [ABSTRACT FROM AUTHOR]

BACKGROUND: The number of cesarean sections performed is increasing every year, and obstetric anesthesia is of great interest to physicians and research scholars because of its specificity, high risk, and high complication rate. OBJECTIVE: To investigate the effects of combined spinal epidural anesthesia (CSEA) with different intervertebral spaces during cesarean section on anesthesia effect, anesthesia onset time, anesthesia recovery time, maternal adverse reactions, and neonates. METHODS: Ninety-two women who underwent cesarean section in our hospital from September 2022 to February 2023 were selected as the study subjects and randomly divided them into two groups (group A and group B), 46 women in each group. Group A underwent CSEA via an L2-3 gap and group B underwent CSEA via an L3-4 gap puncture. The anesthesia effect, anesthesia onset time, sensory recovery time, adverse effects, and neonatal Apgar score were compared between the two groups. RESULTS: When CSEA was performed from L2-3, the anesthesia efficiency was higher, but the difference was not statistically significant. When anesthesia was performed by puncture from L2-3, the onset of anesthesia and recovery time was shorter, and the incidence of intraoperative maternal nausea and vomiting, hypotension, respiratory depression, and other adverse reactions was low with a statistically significant difference. However, the Apgar scores of the neonates in the two groups have no difference. CONCLUSIONS: When CSEA is induced via L2-3 interspace, anesthesia has a rapid onset of action, shorter recovery time, and few maternal adverse effects, without affecting the final anesthetic outcome. [ABSTRACT FROM AUTHOR]

This research is a study of an issue related to the causes and motivations behind doctrinal differences. It is titled: "The Causes of Doctrinal Differences: Greek Philosophy and Heritage as a Model." It is an attempt to identify some of the causes of these differences and the emergence of various sects among Muslims, and to try to explain many of the logical questions about the motivations and reasons that led to doctrinal differences and the influence of Greek philosophy on this. This study aims to identify the most important causes of doctrinal differences and the underlying reasons behind these differences, as well as the extent of the influence of Greek philosophy and heritage in directing these differences. The study reached at a number of results, Greek philosophy entered the Muslim world in general through the translation of ancient sciences into the Arabic language. The causes of disagreement and the occurrence of differences and divisions are many, some of which are due to malice, the extreme exaggeration in belief, the following one's desires, the spread of innovations, the interpretation of texts, the use of common and ambiguous terms, the malice of the enemies of Islam, as well as the influence of foreign cultures as a result of the translation of the sciences of other nations, such as the sciences of the Greeks, Indians, Persians, and others, which had a great impact on the emergence of a number of sects affiliated with Islam.. The speakers benefited from the methods and approaches of philosophy and used them in debate and in stating their views. Imam Fakhr al-Din al-Razi tried to establish a kind of coexistence between philosophy and Kalam, and Imam Ibn Hazm is considered one of those who defended Aristotelian logic and one of those who said that it is necessary to adopt it. The influence of philosophy (the Greek heritage) appeared in the disagreement on some issues through the logical or philosophical rational premises that were used by those who said something contrary to what the people of the Sunnah and the Jama'ah had stated. [ABSTRACT FROM AUTHOR]

In Of Grammatology Derrida called upon Charles Sanders Peirce as a partial ally in his 'deconstruction of the transcendental signifier'. Here Derridean thought and biodeconstruction are brought into a comparative relation with contemporary Peircean biosemiotic theory. The discussion examines an intertwining of philosophical currents and trajectories that run through both Peirce and the philosophical hinterland of biosemiotics. What can be seen to emerge here is an evolution or transformation from idealism (the legacies of Hegel and Kant in Peirce and biosemiotic thought, respectively) to a novel configuration of relational realism. This configuration is, in turn, thought alongside Derridean notions of différance, arche-writing and generalized textuality. A productive dialogue is opened up between biodeconstruction and biosemiotics. The latter can be shown to complement the former, offering a realist, post-metaphysical theoretical framework and methodology for biology that has the potential to inform the activity and research of working biologists. [ABSTRACT FROM AUTHOR]

Inheritance is both an unsettled and structuring concept of contemporary life. This paper argues that inheritance is an analytic through which difference comes to matter. Following Casarino's (2002) discussion of 'last' and 'other' limits, I show that inheritance both serves as a mechanism through which difference is captured and domesticated into systems of technoscience and law, and that it evidences the inability of these systems to capture fully its alterity. Taking a wide-ranging and interdisciplinary approach, the paper develops an analytic that explores and expands biosocial understandings of inheritance through two 'limit cases': first, the search for and reclamation of inheritance dispossessed in the Transatlantic trade in enslaved people; second, questions of queer reproduction and inheritance. The paper concludes by offering an analytic of inheritance not simply as a force of difference but also as a way of orienting political and ethical thought in the Anthropocene. [ABSTRACT FROM AUTHOR]

ER+/HER2- breast cancer is a common subtype of breast cancer. This study aimed to evaluate the prognostic value of ER-to-PR difference (EPD) in ER+/HER2- early breast cancer (EBC). A retrospective cohort study was conducted, including 3,340 ER+/HER2- EBC patients, divided into a training cohort of 2,873 patients and a validation cohort of 467 patients. The optimal EPD cutoff value for stratifying patients was determined using X-tile. Additionally, the prognostic value of EPD, when combined with other clinicopathological factors, was assessed using the Cox proportional hazards model and five traditional machine learning methods. The optimal cutoff value for EPD was determined as 10%, categorizing patients into EPD-low (ER-PR ≤ 10%) and EPD-high (ER-PR > 10%) expression groups. Patients with EPD-high tumors exhibited a poorer prognosis compared to those with EPD-low tumors. In the multivariate Cox model, EPD was identified as an independent prognostic factor for disease-free survival (DFS) (HR: 1.496, P = 0.004). Integrating EPD with clinicopathological parameters into a predictive model effectively predicts DFS in ER+/HER2- EBC patients. In the most effective CoxPH model, the area under the curve (AUC) values for predicting 3-year, 5-year, and 7-year DFS were 0.718, 0.702, and 0.701, respectively, in the WCH cohort, and 0.770, 0.739, and 0.743, respectively, in the FUSCC cohort. EPD may serve as a novel prognostic marker, allowing for the identification of a population with a poor prognosis in ER+/HER2- EBC, thereby aiding clinical decision-making. [ABSTRACT FROM AUTHOR]

This article argues that Plato's Sophist can be understood as promoting a rudimentary version of the medieval notion of the "convertibility of the transcendentals," that is, that there are certain properties of being, such as unity and truth, that have the same extension as being but add conceptual content to being. Histories of the doctrine of the transcendentals tend to trace transcendental thought back no earlier than Aristotle and thus ignore the relevance of Plato generally and the Sophist specifically. This article argues that the Eleatic Stranger's discourse on the five "greatest kinds" (megista genē) indicates that Sameness and Otherness fulfill the criteria of transcendentality. The article uses this analysis to provide an avenue for further study of Platonic metaphysics in the hope that the notion of "convertibility of the transcendentals" will aid interpreters in understanding how to bring together Plato's various accounts of what is metaphysically ultimate. This article suggests that, in addition to sameness and otherness, unity, goodness, truth, and beauty are also transcendentals within Platonic metaphysics. The article concludes by implying that difference (i.e., Otherness) must be ontologically good in Platonic thought, contrary to the common criticism that Platonism both denigrates difference and subordinates it to sameness. [ABSTRACT FROM AUTHOR]

This essay takes its point of departure from Mark Solms' contention that Freud's neurological thinking informs his work throughout, and that the RSE renders this more thoroughly than the SE. Starting from this contention I examine and compare the RSE and the SE on the question Freud's theorization of difference from his neurological writings onward. I pay special attention to the subtle distinction in the original German of Freud's uses of Unterschied (difference between) and Differenz (difference). [ABSTRACT FROM AUTHOR]

In the present article, key conceptual and regulative requirements for quality public democratic talk to be maintained are identified and the linguistic economy of civic conversation about common affairs in the Swedish public sphere gauged; the relationship between public talk, power, and identity is charted; and exposure and response horizons for further quality slippage with Swedens's institutional frameworks visited. A distinction between width and amp difference is introduced to separate democratically acceptable from unviable modes of conversational engagement and provide a new platform for analysing this space. Democratic history and theory is also visited, showing how cognitive moral conversation is a precondition for democratic governance. It is ultimately shown that if democratic politics wishes to remain within its remit, key ideals need safeguarding. It is concluded that the well-known challenges brought out by Levitsky & Ziblatt have not yet affected Swedish politics as they have American politics, but that risks for graver deterioration of struggling conversational and normative formats are visible. [ABSTRACT FROM AUTHOR]

My aim in this article, simply put, is to put you in the shoes of the Other. It is by definition an impossible exercise, but that is what I am trying to do in any case. Put you in my shoes, and that of another Other, Saima. Our life trajectories are very different but what joins them is our struggle and strife to cross real or metaphorical borders in the hope of overcoming our precarious conditions of existence. In these new lands, we must reconstitute ourselves to fit with norms that do not otherwise recognize our embodied modes of being. I speak of this performative demand to translate ourselves into the dominant language to qualify for recognizability, legitimacy, and intelligibility. A translation that is always susceptible to failure. But I can also make subversive use of my acquired language: I speak it to render you vulnerable to my plea. [ABSTRACT FROM AUTHOR]

In this paper I propose a model of disability which synthesizes Amos Yong's disability theology with Elizabeth Barnes's "value-neutral model" of disability and then draws Sarah Coakley's account of ante-mortem/post-mortem bodily fluidity in with both. To construct this model, I first outline Yong's thought and then introduce Barnes's work to it as a pivot point around which its eschatological imagery can turn. I then address Coakley's work on bodily fluidity regarding gender and apply it to disability to reveal the model's capacity to hold theological clarity and mystery in tension successfully. [ABSTRACT FROM AUTHOR]

In this paper, the authors consider the intersections of philosophy and education. Extending the concept of a minor pedagogy first presented by Mazzei and Smithers (2020), the authors reorient thinking toward more equitable and just pedagogy as a cultivation of difference. This paper has three major sections. In the first two, the authors review Deleuze and Guattari's (1986, 1987) concept of the minor, and then connect this to the concept of a minor pedagogy. The final section explores the work of a minor pedagogy as continuous variation with the potential to engender difference. Given that racialized neoliberal efficiency and accountability movements have perpetuated injustice across generations, the work of educational practice that contests this must be practice that slips from these major grips to produce new, more just, worlds. Minor pedagogy produces educational justice through everyday shifts in the conditions of our collective possibility, shifts that manifest difference in ways that reject re-form in the pursuit of the not yet. [ABSTRACT FROM AUTHOR]

Hate crime is increasingly a familiar term within the domains of scholarship, policy, and activism as the harms associated with acts of targeted hostility continue to pose complex, global challenges. However, an exclusively Western-centric focus has done little to foster transnational conversations or to shape conceptual or legal frameworks in parts of the world where the challenges posed by hate and prejudice remain underexplored despite their devastating consequences. This article considers how the complexities and specificities of the Indian context disrupt the dominant assumptions of conventional hate crime frameworks. In doing so, it highlights the value of extending conventional Westernized models of thinking to different environments with different sets of challenges. Through its analysis of caste crimes and the factors that reinforce a prevailing institutional and cultural backdrop of political indifference, bureaucratic resistance, and public skepticism, the article illustrates why and how key elements of the Western framework remain ill-suited to the Indian context. The authors call instead for a creative translation of the hate crime concept, which accommodates the nature of violence within specific social contexts, and which emphasizes the institutional features that can mitigate the limitations of state capacity and intent. The process of translation has value in harnessing the benefits of the hate crime concept within countries, which lack a common framework to foster shared understanding and prioritization in relation to tackling contemporary expressions of hate. At the same time, this process enriches prevailing thinking, dismantles stereotypes, and challenges scholars of targeted violence to familiarize themselves with the unfamiliar. [ABSTRACT FROM AUTHOR]

Theoretically, a poem can begin in any way. What does it mean that in practice, poems often begin in a particular way—that is, by returning to a fragment of some prior thing? We see this in the encore of John Milton's opening to Lycidas ('Yet once more, O ye laurels, and once more'); differently, we see this in the widely used convention of the poetic epigraph (for instance, T. S. Eliot's 'The Love Song of J. Alfred Prufrock' begins with six lines from Dante's Inferno). While there is an established model for understanding the beginning as an act that invokes poetic precedent, this paper seeks to expose the beginning's logic of return to a broader sense of language that is beyond the remit of poetic tradition as such. With a focus on the epigraph, this paper thinks about the everyday existence of poems and about how this existence relates to ordinary language, asking, how do these different modes of language function together? How does ordinary language collude in the creation of poetry? In its enactment of the passage of language from one mode of existence to another, the beginning of a poem might offer some answers to these questions. [ABSTRACT FROM AUTHOR]

In this theoretical article, we explore the possibility that instead of a mathematical connection arising "in-between" two (or more) pre-existing ideas or objects, which have presumably been known or understood, that connection is itself the motor of understanding. The standard view of connection, in which two existing ideas or concepts are brought together, is based on a philosophy of identity which seeks to establish objects and their properties and then compare them. In contrast, a philosophy of difference sees objects as "becoming" through difference. We explore this new way of conceptualising connection not only because it reflects our commitment to a relational ontology, but because it enables us to better handle the enmeshment of affect in mathematical learning without subordinating it to the cognitive. We draw on illustrative data to show what analysing connections as acts of differencing might look like and how it involves affective, social and technical dimensions. [ABSTRACT FROM AUTHOR]

This paper addresses the question of whether it is possible to develop theoretical methods to reconcile absolute principles on the one hand and relative tenets on the other. I will look at this question through the lens of classical Chinese logic and, more concretely, through the elaborations of the Chinese logician Hui Shi on this relationship. The examination of this problem proceeds from a general introduction of the basic framework of semantically determined classical Chinese logic, through an illumination of Hui Shi's specific contributions to the field, to a tentative explanation of his conception of the nature of the relation between absoluteness and relativity, embedded in more general structures of his thought and illustrated by his interpretation of the possibility of unifying identity and difference. [ABSTRACT FROM AUTHOR]

By interpreting both the account of Creation found in Genesis 3 and the related exegetical interpretations of the text, this article aims to focus on the figure of the serpent, which has always been laden with a negative, even ruthless, symbolic meaning traditionally approached as almost entirely irrevocable. Taking 'original nakedness' as the key perspective, this brief study seeks to bring out and highlight the moment or condition preceding the curse, in which the serpent is revealed to be at once extremely similar to and radically different from humans, an animal as well but profoundly different from other animals: ill-placed. Sharing its solitude and alienation in this slippery and uncomfortable boundary position, participating in its desire, its temptation to encounter the other and to change places, to blur the boundaries of creation, this article listens to the serpent's call to another story and follows it/him in an attempt to reimagine and rewrite another genesis, this time from its/his point of view, to displace and mix-up the established order and to find, in the end, a new dignity for itself/himself and for other animals. [ABSTRACT FROM AUTHOR]

The high-quality development of the logistics industry, which is an essential and strategic industry supporting the national economic operation and a fundamental component of modern industrial system construction, is not only a key component of the high-quality development of the national economy but also the main driving force for the high-quality growth of the national economy. As the supporting industry of the national economy, the logistics industry will also face spatial disequilibrium during development. Therefore, to achieve the coordinated development of the logistics industry, the high-quality development and the spatial-temporal unbalanced development status of the logistics industry in each province must be figured out first. This research established a comprehensive evaluation system for the logistics industry development, which included 14 basic indexes based on the provincial-level panel data of 30 provinces in China during 2009–2020. Then, the regional logistics development level score in China was measured using the entropy weight TOPSIS method, and the differences in the regional logistics development level in China and the dynamic evolution law of their distribution were deeply explored through the Dagum Gini coefficient model. The research results revealed that the evaluation index system (14 basic indexes) for the regional logistics industry development level in China was relatively scientific and reasonable; the regional logistics industry development level in China was increasing year by year, showing a steady upward trend, and the imbalance in the eastern, central, and western regions regarding the regional logistics development was shrinking year by year; the average intergroup contribution rate was 36.33%, the intragroup contribution rate was 31.49%, and the contribution rate of intensity of trans variation was 32.19%, proving that the regional differences exerted a most extraordinary influence on the spatial differences in the regional logistics industry development level in China. The research results have important reference value for summarizing the meaning of high-quality logistics industry development, constructing the evaluation index system for logistics industry development, and exploring the reasons for the temporal and spatial differences in logistics industry development in China. [ABSTRACT FROM AUTHOR]

At the top of many ecosystems, raptors, also known as birds of prey, hold major influence. They shape their surroundings through their powerful hunting skills and complex interactions with their environment. This study investigates the beak morphology of four prominent raptor species, Golden eagle (Aquila chrysaetos), Common buzzard (Buteo buteo), Peregrine falcon (Falco peregrinus) and Common kestrel (Falco tinnunculus), found in Türkiye. By employing geometric morphometric methods, we investigate shape variations in the beaks of these species to unravel the adaptive significance of their cranial structures. This analysis reveals distinct beak morphologies among the studied raptors, reflecting adaptations to their feeding habits, hunting techniques and ecological niches. The results from Principal component analysis and Canonical variate analysis demonstrate significant differences in beak morphology between the Falconiformes and Accipitriformes clades, as well as among all three groups. The overall mean beak shapes of Golden Eagles are quite similar to Common Buzzards, with both species having longer beaks. In contrast, Falcons exhibit a distinctly different beak morphology, characterized by wider and shorter beaks. Changes in beak shape can lead to changes depending on the skull. It is thought that skull shape variations among predator families may have an impact on beak shape. These findings highlight the importance of integrating morphometric analyses with ecological insights to enhance our understanding of the evolutionary processes shaping raptor beak morphology. [ABSTRACT FROM AUTHOR]

This research is entitled: "the result of Quranic different recitations in the meanings of the Qur'anic stories" (parental care stories as a model) This study aims to present the results of different recitations of the Qur'an in the context of parental care in order to convey the meaning of the findings. To confirm the value of Qur'anic stories across time and place. I introduced with two sections that contained: • The meaning of Qur'anic stories • The meaning of parental care Then the conclusion: - Narrated recitation and dissimilar recitation serve as resources for uncovering the meaning of Qur'anic stories. - Different recitations of Qur'anic stories may reveal new meanings or reinforce certain interpretations without contradiction. Recommendations include: - Future research should explore how different Qur'anic recitations influence its teachings and principles, offering guidance and solutions to contemporary challenges faced by humanity. - connect the psychological aspects of parenting with the influence of Qur'anic recitations, emphasizing the potential benefits of such research. [ABSTRACT FROM AUTHOR]

This paper approaches identity politics from the genealogy and umbrella offered by the theory of New Social Movements. The aim is to unravel how New Social Movements that put postmaterialist issues such as identity and classic movements that fight for redistributive issues are related, and eventually articulated. This approach is carried out from a theoretical review, so the proposed perspective is developed in the epistemological field, from a qualitative and hermeneutical point of view. The text explores the links between these new forms of collective action and the claim to identity, updating the focus on a political expression that is fully in force and constantly rising. Afterwards, there is a review of the criticisms it has received, relating these to the historical and political context. With an analysis of the critical routes that have delved into the tension between the vindication of the particular and the universal, it seeks to formulate theses that serve to extrapolate and generalize from concrete situations to shared demands. Finally, some political and epistemological solutions are considered that make these struggles compatible with political actions of greater social scope and political impact. [ABSTRACT FROM AUTHOR]

The article presents and analyzes the results of a large investigation into the current state of women's literature in Italy, which brings together sixty interviews carried out by Afrodita Carmen Cionchin and Giusy Capone among well-known literary critics and writers and published in the bilingual magazine online "Orizzonti culturali italo-romeni". Several themes of great interest and actuality are treated ranging from the difference between women and men when it comes to literature to the axiological criterion (according to which male literature is perceived as "universal", while the female one continues to be felt as rather aimed at women, that is "partial"), to the literary canon (a reinterpretation of Italian literary history most attentive to gender balances, especially as regards the twentieth century), to the problem of recognition linked to literary prizes (in the case of the Strega Prize, from 1947, the year of its institution, to 2023, there are only twelve women who won it, during the 77 editions, against 65 men), to the fil rouge who knots the multiple souls of the female literature, up to the most representative female names of the twentieth century and the present. [ABSTRACT FROM AUTHOR]

With reference to Andrew Linklater's The Transformation of Political Community, this article explores how liturgical practices contribute to the critique of the exclusionary bias baked into the dominant international system. It begins by regarding the system as not a given but a series of standpoints, each of which bears the capacity for interpreting and transforming political reality. This article then looks at the directions that a liturgical transformation of political reality can take. It will explore the implications of a liturgical ontology of participation, before looking at how the liturgy redefines terms of citizenship and provides an avenue to engage with difference. [ABSTRACT FROM AUTHOR]

This article delves into a military court's quest to determine the nature of one Palestinian death by an Israeli soldier as exceptional or banal. The court's rejection of selective enforcement claims in Azaria's trial for Al-Sharif's killing allows unpacking Israeli settler society's indifference to Palestinian deaths. As I show, the logic of open fire regulations strips these deaths of their singularity and political meaning, constructs them as an exceptional repetition, and sets them aside even when soldiers are prosecuted for killing Palestinians. Exploring whether a different epistemology could account for the singular yet repetitive nature of Palestinians' deaths in Israel, I turn to Deleuze. His understanding of repetition as the maximality of differences and reversal of the order of trauma lead me to conclude that the state of Israel does not repeat (killing Palestinians) because it represses (the death of Palestinians). It represses because it repeats. [ABSTRACT FROM AUTHOR]

Abstract\nPoints of interestAlthough critical disability studies has become more widely recognized within physiotherapy scholarship and education, ableism still profoundly influences and directs the physiotherapy profession. We draw from post-structural French philosopher Gilles Deleuze’s philosophy to highlight how ableism is bound up in the taken-for-granted assumptions of physiotherapy. We outline how ableism is entangled with the profession’s ontology and European notion of human. As a result, ableism is maintained by clinicians through the embodiment of the ideal species typical human, in both the domain of the mind and body. As it stands, to do physiotherapy necessitates ableism. Imagining physiotherapy otherwise, we set out to critique and unsettle the profession’s metaphysical presuppositions, creating the possibility for new generative avenues for physiotherapy. Deleuze’s ontology of difference provides the profession an alternative starting point which makes the notion of ‘normal’, and consequently ableism, unthinkable.This paper explores how physiotherapy’s foundational assumptions continue to uphold ableism.By imagining the profession as always in motion, we argue that bodies are understood as always changing.We demonstrate how French philosopher Gilles Deleuze’s philosophy might enable physiotherapy to escape its ableist history.By theorizing physiotherapy as always in motion, the possibilities of what clients and clinicians can do and become open upWe outline the utility of not assessing physiotherapeutic interventions as ‘Good’ or ‘Bad’ but by what they do and what possibilities they open up.This paper explores how physiotherapy’s foundational assumptions continue to uphold ableism.By imagining the profession as always in motion, we argue that bodies are understood as always changing.We demonstrate how French philosopher Gilles Deleuze’s philosophy might enable physiotherapy to escape its ableist history.By theorizing physiotherapy as always in motion, the possibilities of what clients and clinicians can do and become open upWe outline the utility of not assessing physiotherapeutic interventions as ‘Good’ or ‘Bad’ but by what they do and what possibilities they open up. [ABSTRACT FROM AUTHOR]

This article focuses on Stuart Hall's reading of Louis Althusser's main theoretical works. Since the early 1970s, Hall has undertaken a critical confrontation with Althusser's 'structural Marxism', rescuing those useful concepts to think cultural difference and identity, without failing to criticize his 'superstructuralist' interpretation of Marx. However, what Hall will retain as Althusser's most important contribution is, above all, his theory of ideology. In this context, I follow an idea formulated by Hall that could be read as summarizing the theoretical and political scope of Althusser's contribution to Cultural Studies: 'he enabled me to live in and with difference'. By complicating classical interpretations schemes in the Marxist tradition, Hall's Althusser may be read as a 'thinker of difference' who opens up a whole research program to reconsider class conflicts as traversed (or 'overdetermined') by gender, racial or colonial conflicts. [ABSTRACT FROM AUTHOR]

Among the theoretical contributions made by Hans Loewald, some of the most meaningful address the developmental process of differentiation from a primary or original unity into "id-ego and objects." This differentiation requires "separation, loss, and restitution," and results in a shift from oneness/unity to at-onement, a connection that bears within it the trace of the separation it emends. A parallel dynamic plays out in the shift from identification to internalization in Loewald's work. The author identifies this dynamic as cohering difference, a structural interaction in both intra- and inter-psychic processes graphically illustrated by the hyphen in Loewald's concept of "at-onement." The author examines these processes and the significance of cohering difference, illustrated by Loewald's idea of "linking," and presents a clinical example in which loss, grief, identification, and internalization play key roles. [ABSTRACT FROM AUTHOR]

This article revisits the notion of difference used in global education, especially study abroad. It suggests a new framework for study abroad to counter its prevalent notions of immersion and global competence that are based on and perpetuate the static notion of difference among discrete units of 'culture'. I introduce the Commodity Project, which nurtures students' ability to perceive the world as fluid and made of multi-layered global connections shaped by wider structural arrangements and act as agents of change. I call this ability 'structural competence' and suggest it as an alternative to global competence. Study abroad experience can then be seen as shaped by global connections instead of by an independently developed culture of the destination. This article examines three students' Commodity Projects, illustrating how such a project can be carried out before, during, after, and even without – as may become important during pandemic – studying abroad. [ABSTRACT FROM AUTHOR]

This essay explores the post- and decolonial concept of the pluriverse as it relates to the perennial tension between unity and diversity in the Christian faith. At root, the pluriverse is a vision of "a world in which many worlds fit" that entails respect and dignity across radical and incommensurable difference. Yet, the pluriverse also has space for common commitments and projects shared between radically different worlds. When applied to the Christian faith, the church itself can be understood as a pluriverse, and orthodoxy is reconfigured as a plural enterprise that takes shape differently in different settings, thereby assuming and celebrating particularity and difference even as a commitment to right belief is maintained across Christian contexts. Moreover, common ground in Christ and a common commitment to faithfulness opens space for interaction and mutual edification across difference. I deem this situated and connected practice "open orthodoxy." The structure of this proposal will unfold in two movements. First, I will present insights from the pluriversal discussion, which includes voices from postcolonial and decolonial thought, anthropology, sociology, ethics, and political theory. This section will be ordered around four aspects of pluriversal difference: radical difference, related difference, dignified difference, and aligned difference. Second, I will situate the church in a pluriversal setting to glean lessons from what has come before, beginning with a biblical argument for the church as a pluriverse and exploring the theological themes of confession, commonality, and orthodoxy as they relate to the pluriversal aspects of difference listed above. Ultimately, open orthodoxy will be presented as a viable practice for the church in a world that continues to recognize and reckon with its plurality. [ABSTRACT FROM AUTHOR]

Building upon the current concern with relational, processual and assemblage approaches to place, this paper argues for a move away from 'pointillist' and constructivist accounts of the assembling of places because they reinforce binaries, reintroduce structures and highlight singular representational moments in the building, identification and dismantling of places. Drawing upon Deleuze's philosophy of difference and Simondon's writings on individuation, I suggest that places can more usefully be seen as events of crystallisation, distillation or folding characterised by multi-phased processes of individuation through which distinctive 'individual-milieu coupling[s]' emerge, refocusing attention on the open-ended, plural and eventful qualities of places-in-becoming. [ABSTRACT FROM AUTHOR]

Joseph Kosuth, one of Concept Art's influential practitioners, credited Marcel Duchamp in an important 1969 essay, "Art After Philosophy", with instigating the shift from the visual to the conceptual by means of indifference and dematerialization. Duchamp's approach to art was not limited, however, to the realm of artistic intention but also included the (re)contextualization provoked by his readymades. This (re)contextualization elucidated the embodied, dialogical encounters of the artist-artwork-audience, what I identify as an "aesthetics of difference". This designation sets forth a framework of meaning that draws upon a burgeoning subset of early-twentieth-century personalist philosophy called dialogical personalism in order to offer a more suitable plausibility structure than the usual explanations of Duchamp and his approach to art, which typically revolve around nihilism, absurdity, and a solipsistic understanding of freedom. In doing so, Duchamp's artistic approach retains not only a more viable ontology for continuing to question the nature of art, but also has important epistemological and ethical implications. [ABSTRACT FROM AUTHOR]

Project boundaries force architects to work with resources that are insufficient to meet all possible interests, raising questions of distributive justice. In settler colonial contexts, these mingle with questions of restorative justice, prompted by demands to repatriate Indigenous land and life. To foreground how questions of justice arise and are engaged with in contemporary architectural practice, I explore recent work by LMN Architects, an interdisciplinary studio active in complex scenarios with many different interests. LMN is based in Seattle, an area Native Americans inhabited long before the first European settlers. Focusing on two projects in the area – the Mukilteo Multimodal Ferry Terminal and the Seattle Aquarium Ocean Pavilion – I analyse how LMN seeks ways to involve the Coast Salish tribal communities: from programming and design; over siting, spatial organisation, and integration of public art; to material selection, sourcing, and beyond. This analysis allows understanding the studio's attempts at 'giving back' in relation to their ambition to leverage a project's opportunities beyond the boundaries of its site. Throughout their work, LMN adopts expansive notions of who is affected – by extending whose interests to meet – and what resources to distribute – by reconsidering who is invited to contribute and how invitees may benefit from that contribution. [ABSTRACT FROM AUTHOR]

Large-scale high-rise architecture projects have been central to the rise of the construction industry in Turkey in recent years. This vertical escalation, however, has not been received without dissidence. Scholars, activists, journalists and officials with different viewpoints have participated in media debates regarding the reasons and consequences of this transformation. In these discussions, stakeholders have raised various environmental, cultural and ethical concerns that the vertical organisation of cities generate. Focussing on juxtapositions of Izmir and Istanbul in debates on urban verticality in the city of Izmir, Turkey's third most populated city, the paper examines how such comparisons with Istanbul, where the recent urban neoliberal transformation is experienced most intensely, have been mobilised to oppose vertical expansion. The paper argues that as a result of the recent centralisation of the Turkish economy around construction, the hyper-visibility of skyscrapers and the concentration of the urban transformation generated by the Turkish construction industry in Istanbul, skyscrapers have become materialised symbols of Istanbul's integration into global capitalism, neoliberal urbanisation, and the difference between Istanbul and other urban centres in Turkey. This example establishes urban verticality as a discursive axis at which urban centres outside of the Global North establish their difference from each other. [ABSTRACT FROM AUTHOR]

Michel Serres's philosophy of entropy takes what he famously calls the 'Northwest Passage' between the sciences and the humanities. By contextualizing his approach to entropy and affirming the role of a philosophy of difference, this paper explores Serres's approach by means of 'entropic differences'. It claims that entropy – or rather, entropies – provide Serres with a paradigmatic case for critical translations between different domains of knowledge. From his early Hermès series, through to The Birth of Physics and later writings on social and ethical themes, he keeps thermodynamical and informational – or 'hard' and 'soft' – understandings of entropy apart, while simultaneously exploring their relation. By focusing on the systematic significance of Serres's 'entropic difference', this paper shows how it unfolds not necessarily as an ontological difference but as an operative function between the history and philosophy of science, epistemology, and a theory of negentropic (inter)subjectivity. [ABSTRACT FROM AUTHOR]

Physical or cognitive disability of a person is the embodied form of disablement, whereas disability can be seen as metaphoric of disqualification from being 'normal'. As the mother of the disabled protagonist in Firdaus Kanga's autobiographical debut novel Trying to Grow (1990) tells him, 'It's the heights you reach that count, not the height you are', the issue of physical normalcy appears to be challenged. In this novel, Daryus Kotwal, alias Brit, is the poster-boy of physical disability with 'osteogenesis imperfecta', a disease which makes the bones brittle. This article attempts to investigate how the physical disability experienced by Brit and the fragility of his bones, could be seen as material dimension of impairment and metaphorically equated with the postcolonial nation's societal differences and supposed fragility. This article also draws attention to Brit's Anglicized Parsee identity emphasizing the minority status of the 'different' in the Indian context and focussing on the multi-layered metaphorical ties between disability, difference and postcoloniality as well as between oppression and the possibilities of resistance. This essay finally points out that disability is not a kind of 'medicalized' identity, but the identity of someone who is normally 'able' to face psycho-physical and attitudinal barriers. [ABSTRACT FROM AUTHOR]

Diffracting a research project in a UK primary school, this paper concerns feminist materialist orientations to odd-ness as a relational, distributed, and affective form of "thinking-feeling". It suggests that attuning to affect as it moves through a context resistant to disruption, involves becoming "bad researchers"; bad for composing an unruly research problem, for embracing a transgressive methodology, and for writing in willfully inconclusive ways. It comments too on the dangers of embracing badness as an identity if used to conceal rather than acknowledge ongoing inequalities between researchers and children and between privileged researchers and others routinely marginalised. [ABSTRACT FROM AUTHOR]

This research explores the experiences of bilingual therapists whose first language is not English and who are therefore working in English as a second language, with native‐speaking English clients. Existing literature suggests that the therapeutic relationship is inherently unbalanced, with the therapist constructed as the more powerful. This is particularly true of psychodynamic therapy—the researchers' own modality—in which the therapist withholds self‐revelation. However, the power balance can shift in the client's favour, particularly if they hold knowledge about their therapist. Our research focusses on how bilingualism as an inherent self‐disclosure might result in shifting the power in the therapeutic dyad when the client is perceived as the more competent native speaker. This research aims to contribute an alternative to the prevailing view that linguistic difference is merely challenging. Qualitative semistructured interviews generated narrative transcripts from six participants, which were analysed thematically. Three themes emerged, demonstrating how the therapists experienced their difference in terms of power shifts: my difference is an inherent vulnerability; my difference is a tool; and my difference is unspoken. When experienced as a vulnerability, therapists' bilingualism results in a power struggle. Working with this vulnerability can facilitate the alliance and create a sense of equality. This brings bilingualism as a tool into focus. Almost all participants experienced a lack of recognition of this aspect of their diversity in training and supervision. Most participants acknowledged that it remained unspoken between them and their clients. [ABSTRACT FROM AUTHOR]

Teasing among children is frequent in school life. Continued exposure to verbal abuse has negative effects on children's development, including damage to their feeling of safeness and their self-image, withdrawal, and avoiding social situations. This essay focuses on developing the social competence of children who face continuing situations such as these, i.e., developing their ability to defend themselves psychologically and practically. It is based on a combination of a review of the literature and practice-based knowledge, and its main contribution is in organizing the ideas and presenting them in a three-stage methodical model that is intended for implementation in educational contexts, as part of social-emotional learning (SEL). Each stage is explained while linking it to the world of the educator. Developing competence to cope with teasing will contribute to the mental welfare of all students and help them to conduct themselves in a multicultural democratic society. [ABSTRACT FROM AUTHOR]

The trans-phenomenology of Emmanuel Levinas has helped expose the totalising dynamic that has marked much of Western philosophy. The quest for a unity of knowledge in the truth assimilates any hint of otherness into more of the same. Plurality becomes a source of violence and dissent regarded as decay. Levinasian perspectives, however, and recent developments in magisterial teaching in the Roman Catholic Church point to a more ethical approach that can begin to escape the dialectic binary of the same and the other and so help avoid static conceptions of truth and unity. Religious truth and ecclesial unity, in other words, are explored in this paper for their ethical–dialogical quality. Indeed, the asymmetrical priority of dissent within this dialogical approach offers positive soteriological significance for the church rather than seeing dissent as a threat. Such an approach can enable the church to take plurality and diversity seriously in the current context. [ABSTRACT FROM AUTHOR]

Religion is one of the central themes of the young Hegel. This is where intellectual problems arise, the treatment of which led him to discover his speculative way of thinking. Starting in the footsteps of Kant's ethicotheology, Hegel quickly realized that religion cannot be a vehicle for introducing autonomous morality. Under titles such as love and life, he then develops a kind of Spinozist thinking of unification of everything, including the finite and the infinite. However, it turns out that the quasi-divine performance of unity cannot be thought of as such, since thinking is bound to discursive forms of reflection that are always mediated through differences. As soon as the religious performance of unity is to be thought of, it slips away from the form of reflection. This problem can be solved if, on the one hand, the differential form of thinking is brought into a self-application and, on the other hand, difference itself is put into the performance of unity, even if it is named as absolute. The former becomes the nucleus of the figure of negation characteristic for Hegel's speculative thinking; the latter leads to an understanding of the absolute as spirit, which, according to its self-being, which encompasses difference, is always for the other and is known by the other. Religion brings this to mind in the form of imagination, according to Hegel's later concept of religion. [ABSTRACT FROM AUTHOR]

Building upon ethnographic research conducted among participants in UK-based initiatives in Jewish-Muslim dialogue, the paper contributes to anthropological literature on the essentialising nature of state-sponsored constructions of minoritised groups. More specifically, I put forward two sets of arguments. Firstly, I suggest a concept of simultaneity that challenges colonially inflected conceptualisations of the relationship between communities and their respective traditions. Activists of Jewish-Muslim inter-community work subvert dominant conceptualisations of intergroup commonalities and divergencies by developing a theorisation of Jewish-Muslim relations that acknowledges group similarities and differences as overlapping categories. Secondly, I contribute to John Jackson's (2005) theorisation of racial sincerity, a notion offering a conceptual challenge to the notion of authenticity. I argue that the complexity of my interlocutors' thematisations of Jewish-Muslim relations underpinned by the diversity of the sources of knowledge that they rely on could be best understood as an example of this analytic. On a broader theoretical plane, the paper proposes a framework that underscores the agentive power of minority communities and pays close attention to the way they define their positionalities vis-à-vis the majorities and each other in ways that go beyond binaries-based theorisations. [ABSTRACT FROM AUTHOR]

Healthy females and males differ in their immune cell composition and function and females generally mount stronger immune response than males and are much more susceptible to autoimmune rheumatic diseases. Females differ from males in sex hormones, and X-chromosome genes. Sex hormones affect immune cells and responses, and may induce epigenetic DNA changes. The importance of X-chromosome genes is exemplified in men with the Klinefelter syndrome (47,XXY) who have an additional X-chromosome and develop systemic lupus erythematosus(SLE) as frequently as women. X-chromosome contains genes critical for the immune response, such as FOXP3, toll-like receptor(TLR)7, TLR8, CD40 Ligand, IL2RG, IL9R, BTK, and others. Whereas one X-chromosome in females is randomly inactivated early in embryonic development, around 25% of X-linked genes escape inactivation and result in more X-linked gene dosage in females. We use two key female-biased autoimmune rheumatic diseases, SLE and systemic sclerosis, to review differences in immune response, and clinical manifestations between females and males. The inclusion of sex variable in research will facilitate precision medicine and optimal patient outcome. [ABSTRACT FROM AUTHOR]

Despite the harmful potentials of social media, the digital world appears to offer endless potential for change. A queer and feminist example is Autostraddle, a digital community and publication for LGBTQIA2s + people run by feminist queer and trans folx, that attempts to mitigate the potential harms of social media platforms while existing within and beyond its borders. Situating Autostraddle within the larger context of social media platforms and feminist communities online, this article considers how Autostraddle’s original model queers the system from within (Tsika, Noah. 2016a. “CompuQueer: Protocological Constraints, Algorithmic Streamlining, and the Search for Queer Methods Online.” Women’s Studies Quarterly 44 (3/4): 111–130), creatively reworks corporate platforms (Trott, Verity Anne. 2023. Feminist Activism and Platform Politics. E-Book: Abingdon: Routledge), and designs social media for difference (McPherson, Tara. 2014. “Designing for Difference.” Differences 25 (1): 177–188). Autostraddle makes use of the following queer methods to reconstruct the digital landscape for queer humans: Queer reversal and the two T’s (transparency and transformation). Through employing practices such as placing an emphasis on community and a culture of care, enacting transparency to make the invisible visible, and implementing data policies and safety practices that prioritise users over profits, Autostraddle contributes to critical reimaginings for the future. Examining Autostraddle’s methods demonstrates one approach for incorporating feminist and queer theory to (re)envision a more equitable digital future. [ABSTRACT FROM AUTHOR]