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Integration as a methodology for redesigning higher education is the main theme of this chapter. After defining how the authors understand and envision integration as an organizational model and as a learning model, they maintain that setting the expectation of the importance of becoming a learning organization is essential for successful whole system change.

This study investigated the status of communication ethics pedagogy at colleges and universities in the United States, Canada, and Puerto Rico. Data were collected from 193 institutions that responded to an online survey. Results showed an increase in communication ethics courses compared with 19 years ago, with 51% now offering a required or optional course in communication ethics. The most common reason for not offering a stand-alone course was that ethical concerns were included in other classes. Respondents noted a decrease in focus on classical ethical theory and an increase in attention to applied ethics and moral reasoning skills. These findings merit a disciplinary discussion of the perceived tension between the classical philosophical foundations of communication ethics and ethics in practice.

The famous Kissinger's kinetic evaluation method (Anal. Chem. 1957) is examined with respect to the feasible impact of the individual quantities and assumptions involved, namely the model of reaction mechanism, f(a) (with the iso- and nonisothermal degrees of conversion, α and λ) the rate constant, k(T) (and associated activation energy, E), heating/cooling rate, b (supplementing additional thermodynamic term for the melt undercooling, ΔT) and above all, the association of the characteristic temperature, Tm, with the DTA peak apex. It is shown that the Kissinger/s equation, in contrary to the results of Vold (Anal. Chem. 1949), is omitting the term of heat inertia arising from the true balance of heat fluxes. The absence of this term skews the evaluated values of activation energies.

This essay seeks to identify a groundwork for an ethics of death in response to existential questions that concern moving forward after the loss of a loved one. In doing so, considering perspectives on death from Martin Heidegger, Jacques Derrida, and Josef Pieper, ethical implications of death are revealed and lead to identifying the coordinates of leisure, faith, and resilience coming together to weave a faith-based resilience. Faith-based resilience prepares one to be able to respond to an ethics of death in ways that forge new meaning after the death of a loved one disrupts personal existential meaning [ABSTRACT FROM AUTHOR]

Communication ethics as a field of study within the communication discipline has made significant contributions in a variety of areas, including teaching. This paper offers an historical overview of communication ethics, with special attention to four major approaches to pedagogy - ethics in human communication, moral psychology and intuition, a communication ethics framework, and a critical communication ethics pedagogy. For the department seeking to incorporate communication ethics through stand-alone courses or throughout curricula, the authors suggest ways for communication administrators to address questions of desired competencies for communication graduates, and to articulate related learning outcomes. Future recommendations for the field and administrators are offered. The authors conclude that while communication ethics pedagogy has made significant contributions to the discipline, its potential will only be fully realized when faculty and administrators together construct the right balance of offerings for their departments. [ABSTRACT FROM AUTHOR]

Communicative failure can manifest in many ways throughout our daily exchanges with other communicators. This essay offers a rhetorical strategy to change a communicative failure to an affirming concept that offers hope, courage, and transformation for human communicators. By reconsidering axiological implications of Martin Buber's I-It communicative exchanges as a starting place toward overcoming communicative failure, a hermeneutical entrance into a dynamic communicative arena is opened. I-It exchanges help to negotiate this new communicative space. Through engagement of I-It encounters one can transform a monologic vacuous space into a home for dialogic exchanges. [ABSTRACT FROM AUTHOR]

This essay offers a rhetorical strategy that enriches human communicative engagement through an affirming experience that offers recuperative transformation for communicators. By reconsidering axiological implications of Martin Buber's phatic-driven I-It philosophy to human communication, this essay argues I-It encounters help to recuperate a monologic vacuous communicative space into a home for dialogic exchanges. [ABSTRACT FROM AUTHOR]

This essay advances the argument that everyday human communication has become overly phatic in nature due to a general eclipse of leisure in one's life. The eclipse of leisure is rhetorical and lived because the understanding of leisure has been distorted by rapid technological advancement and its permeation into everyday life. This essay uses the couplet philosophical leisure to remind the reader of the classical sense of leisure, which shifts our understanding of leisure back to its ety - mological and philosophical origin. Additionally, this essay demonstrates that while the state of human communication is currently flat and void of otherness, the recuperative power of philosophical leisure can shift communicative attributes into a deep and textured way of communicating with others. [ABSTRACT FROM AUTHOR]