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In this short paper, I shall argue that legal philosophers ought to focus more than they have done so far on problems of legal reasoning. Not only is this a field with many philosophically interesting questions to consider, but it is also, in my estimation, the field in which legal philosophers can contribute the most to both the practice and the study of law. The practice of law is, after all, an argumentative practice. Lawyers and judges aim to provide solutions to concrete legal problems but rarely try to say anything of general application. And although legal scholars take a more general view of things and typically discuss types of legal problems, they, too, tend to prefer a rather piecemeal approach to legal problem-solving, and usually abstain from defending general theories or otherwise speaking in general terms. But even though reasoning and interpretation are at the center of what legal practitioners and legal scholars do, and even though there are many highly talented persons in the above-mentioned groups, neither legal practitioners nor legal scholars reason with the same care and precision as philosophers do. Perhaps the most important difference is that whereas legal practitioners and legal scholars typically approach reasoning and interpretation in an intuitive way, emphasizing rules of thumb, common sense, and the value of workable legal solutions to problematic cases, philosophers, although they may also reason intuitively and emphasize common sense, often take care to make the logical structure of the relevant argument explicit by formulating as precisely as possible both the conclusion and the premises, and by subjecting the argument thus formulated to close logical as well as substantive scrutiny, where such scrutiny typically involves paying close attention to the content, structure, and function of any relevant concepts. Against this background, I consider the following three types of questions regarding legal reasoning especially worthy of serious consideration. The first question is that of the relevance of the theory of reasons holism to legal reasoning in general. The second is the question of how to analyze (first-order) legal statements in a way that does not undermine the rationality of legal reasoning. And the third is the question of whether legal arguments or inferences are to be understood as deductive or as inductive inferences, or both, and if so how.

Despite a growing interest in power in sensemaking, our understanding of how power is linked with language is still theoretically underdeveloped. To this end, we develop a critical discursive perspective on sensemaking comprised of a three-part theoretical framework that elucidates the discursive underpinnings of power in organisational sensemaking. We first explain how discursive practices are used to turn cues into meaning. We then conceptualize how power operates within three layers of discursive practices: discursive strategies, genres, and discourses. This leads us to explain how the resulting sense can be conceptualized as common sense, new sense, or non-sense. The main contribution of this paper is to help us understand how discursive practices underpin the operation of power in organisational sensemaking, thus adding a missing piece to sensemaking research. Our discursive analysis also advances understanding of the role of language in sensemaking more generally, has methodological implications for sensemaking research, and helps to move critical discourse studies forward in organisational contexts.

The recent emergence of social and political movements calling for common sense and the use of the notion of common in philosophy and social sciences has led to the opening of a reflection on the social and scientific representations concerning them. After having mentioned some political uses of the notions of common sense and common, we examine a notion that is closely associated with them: that of community on which S. Moscovici expresses a reserved position but introduces a new perspective on cybercommunities and the importance attached to affectivity in community groups. The ways of dealing with common sense, identified over time, from antiquity to the present day, highlight certain recurrences from a double perspective. From a typological point of view, several characterizations are distinguished: through simple sharing, through the sameness of moral values and emotional dimensions, through rooting in daily experience, through its devaluation as a form of knowledge in relation to science, through rationality, through its potential for revolt or on the contrary through conformity. From a conceptual point of view, common sense is analyzed as an epistemic characteristic of a group, in its content, formation, transmission, and role in social cohesion. The latest developments in the reflection highlight its link with democracy and populism. The term common of recent appearance is situated opposite the notion of common goods which, after having focused on material realities, now integrates the facts and practices of knowledge, being the subject of a specific domain: the commons of knowledge. The common appears as a new way of approaching social relationships and responds to the desire to introduce a relational, ethical and political dimension into the analysis of social and change processes. In this respect, the call to the common presents affinities with the approach of social representations. The examination of the different scientific and secular representations regarding the notions of community, common sense and common makes it possible to establish connections with the perspective of the study of social representations and to open the way for new investigations.

Background: Nearly 60% of teenagers in the USA have experienced abusive online behaviour. Identifying effective programmes to address these behaviours and promote digital citizenship is a research priority to reduce the rate of occurrence and consequential harmful effects of abusive online behaviour. Purpose: To evaluate the effectiveness of a Digital Citizenship Curriculum in increasing knowledge of digital citizenship and reducing cyberbullying and online aggression among middle-schoolers in an underserved community using a free curriculum. Method: Middle-schoolers participated in pilot implementation of a Digital Citizenship Curriculum (DCC) to evaluate its effectiveness in increasing knowledge of digital citizenship and reducing cyberbullying and online aggression. Follow up interviews were conducted to explore participants’ perceptions of the curriculum. Results: Participants demonstrated a statistically significant increase in their knowledge of digital citizenship with an increase of 2.96 in the mean score ( p Conclusion: Identifying cost-effective and resource-friendly programmes that support social-emotional learning and promote digital citizenship is crucial for underserved populations. Regions such as Appalachian Ohio often lack the resources to fund costly curriculum aimed at online aggression prevention. This study supports the implementation of the DCC and indicates the need for future research on the long-term effects of the curriculum on middle school participants.

Simplistic understandings of culture as ‘national culture’ and of the relation between language, identity, and culture, have been criticized for quite some time. Today, many teachers in higher education have developed a critical awareness of the complexities of culture and interculturality, and many would no longer subscribe to a simplistic understanding of culture as ‘national culture’. Yet despite this awareness, ‘national cultural’ parlance has not disappeared. Drawing on videotaped interactions among researchers and university educators of German as a Foreign Language during a workshop in West Africa, I demonstrate how we as researchers and university educators navigate complexities when discussing ‘culture’ and when, how, and why we, then and again, revert to simplistic concepts of culture in our talk. Analyzing the practices and ‘common sense resources’ we deploy and the discourses we thereby mediate provides insights into how we configure understandings of culture in action and points at problems in the ways we talk.

The activist perspective has historically been refuted by what has become known as “good journalism”, which is imbued with the idea of objectivity. According to what is conceived as common sense, activism ideologically tarnishes news content, a perception also expressed in journalists' publications on social networks. Departing from the idea of subjectivity journalism, we propose here a reflection on an activist practice that does not hide itself as such and that can be present not only in what is understood as independent/alternative journalism, but also in large news companies. This position is argued, among other markers, through a reflection on the field itself, the non-exoticization of the other and the performance of a professional who understands herself as not neutral. We also make an analysis of the journalistic practices associated with a “hacker sensitivity” (RUSSEL, 2017), which can and must be present in addition to the use of technological devices.

O objetivo deste estudo foi descrever como foram tratadas as questões de gênero e sexualidade nas teses e dissertações sobre balé no Brasil até 2019. Foi realizada busca no banco da CAPES e dado maior ênfase analítica aos trabalhos com proximidade aos conceitos e análises históricas, sociais e culturais. Houve um padrão de problematizações referentes à aproximação do universo do balé às características de feminilidade, sendo que isso produz, simultaneamente, o afastamento da lógica social de masculinidade e a estigmatização dos homens que dançam – foram comuns afirmações de que, pelo senso comum, esse ambiente é atrelado à homossexualidade. Acredita-se que uma alternativa viável e talvez inovadora seja admitir a existência de ações subversivas propositais em relação às regras heteronormativas dos homens nesse universo artístico.

Morality is a very hot discussion these days, Morality is an effort to guide someone’s action with common sense. Moral philosophy is a critical, systematic, and methodical science about the deeds of human beings and its relation to the good and bad. Code of scout honor sections of the code of ethics is interesting to study moral values contained in it. Type of this research is qualitative method; the formal object was moral philosophy while the material object was the code of honor of the boy scouts. The approach method that used in this research was ethics normative, and the analysis method was the philosophical interpretation. In the moral Values in the code of honor of the boy scouts is the crystallization of value-the value of life taken from the values in the life only for a while of the society. The value of moral rights and obligations, justice, honesty, responsibility and attitude of humble can become the norm which is universal so it can be a reference norm for human beings in general. In addition, these norms enrich moral values in character of education.

How can design be socially engaged and politically efficient, as proposed by discourses labeled as critical design? This article introduces a conceptualization and historiography of politically charged design discourse based on philosopher Jacques Rancière’s work on the intersections of politics, aesthetics, and critical artistic practices. By focusing especially on Rancière’s reading of the genealogy of design from Ruskin to constructivism and the Bauhaus, the article aims to show that there is an important connection between design and politics present in Rancière’s thought. Rather than solely revealing the oppressive dimension embedded in designed forms, for Rancière, design is itself a profound process of aesthetical and sensorial reconfiguration of the way in which we perceive and articulate our communal existence in “the shared material world.” The article suggests that this connection is useful for examining the broader encounter of critical design with political theory. peerReviewed

Science and religion are two important pillars of society. However, in common sense there has been the underlying idea of an irreconcilable conflict between reason and faith. Sometimes a reductionist approach to the subject is noticed, and thereby harmful images are perpetuated to the progress of these fields of knowledge. This article discusses the relationship between science and faith from a historical perspective. It seeks to understand the possibility of a more productive exchange between science and religion and which models have been proposed. Some Brazilian contributions towards a possible constructive interaction between the areas of knowledge are also analyzed.

Computer Vision (CV) algorithms are overwhelmingly presented as efficient, impartial, and desirable further developments of datafication and automation. In reality, hegemonic CV is a particular way of seeing that operates under the goal of identifying and naming, classifying and quantifying, and generally organizing the visual world to support surveillance, be it military or commercial. This paradigm of Computer Vision forms a ‘common sense’ that is difficult to break from, and thus requires radical forms of antagonism. The goal of this article is to sketch how refusing CV can be part of a counter-hegemonic practice – be it the refusal to work or other, more creative, responses. The article begins by defining hegemonic CV, the ‘common sense’ that frames machine seeing as neutral and impartial, while ignoring its wide application for surveillance. Then, it discusses the emergent notion of refusal, and why critical technical practice can be a useful framework for questioning hegemonic sociotechnical systems. Finally, several potential paths for refusing hegemonic CV are outlined by engaging with different layers of the systems’ 'stack.'

This study critiques the way in which journalism and other media used John Perry Barlow, an early Internet enthusiast, as a source to make common sense of cyberlibertarian ideology as the Internet ...

Background/Context A significant body of research on gender and sexual diversity in education has called on teachers to “move beyond inclusion” of LGBTQ+ voices in curriculum by queering their practice and “disrupting cis-heteronormativity.” Few studies have focused on the ways that disrupting cis-heteronormativity is challenging work for teachers to engage. Purpose/Objective/Research Question/Focus of Study In this case study, we focus on patterned moves that Laura, a first-grade teacher, made to disrupt cis-heteronormativity by supporting her students in cultivating what we call a “queer mindset”—a way of thinking, feeling, and doing that “rattles” her students’ common sense. Research Design The qualitative study reflects a nested case study design in which Laura represents an individual case within the broader case. Specifically, we use instrumental case study methodology. Conclusions/Recommendations To make good on the goal of disrupting cis-heteronormativity, we encourage educators to cultivate in their students ways of thinking, feeling, and doing that upend common sense and that challenge the status quo. We encourage educators to support their students in developing queer mindsets. This way, not only can educators support individual students, but they can also propel the kind of social transformation we want to see.

Margarita Rozas Pagaza, profesora de reconocida trayectoria del colectivo profesional, vuelve su mirada sobre una de las categorías más connotadas y mitificadas por el colectivo profesional. El sentido común de las unidades académicas reproduce por ejemplo binarismo del tipo institución-comunidad, que más que hacer progresar el debate nos retrotrae a posiciones simpáticas, a visiones romántico-conservadoras en esto de idealizar lo comunitario.

This research examines the quality of the traditions "manjara tsaubahu", that they explain the prohibition of lengthening cloths or pants with arrogant intentions, whether it is being arrogant to Allah or to others, being arrogant to Allah is where when you are worshiping Allah. Then the hadiths use several kinds of commands in terms of prohibitions, including; By threatening to be reluctant by Allah, there are also those who do not accept their worship (do not get rewarded) and so on. So that if we lengthen cloths or pants with arrogant intentions, it is prohibited by Allah. The main focus in this research is the sanad and observations of the Prophet's hadiths which contain the "manjaara tsaubahu". This research is library research with the main reference being the books of the hadiths of al-Kutub al-Tis'ah and maktabah syamilah. Besides the hadith books mentioned above, books related to takhrij al-hadith are also references in this study, such as: Ushul al-Takhrij wa Dirasat al-Asanid. Research methodology of the Prophet's hadith written by Syuhudi Ismail, and others. To examine the narrators of Hadith, the books that are used as references are related to the observational study of hadith. The result of this research is the authentic quality hadith sanad, namely the history of Abu Dawud. From the eyes of the hadith, the quality of authenticity does not contradict the Qur'an and authentic traditions, common sense, historical facts, language and with Islamic principles.

This article analyses the complexities of religious identity and stakeholder discourse concerning religious education (RE) reform in Scotland and Malawi. Drawing on Bourdieu’s concept of ‘social space’, it explicates the extent to which religious identity and conflicts over symbolic power in the social space of RE reform engender polarised debates imbricated by entrenched ideological positions because agents’ discourse in the social space draw on elements of their particular culture, tradition, spiritualties, and theologies. A comparative analysis of qualitative data from Scotland and Malawi reveals stakeholders’ reflections, frustrations, and insights on the conflicting nature of religious identity in the discourse of RE reform in a social space where symbolic struggles are inimical to the production of common sense. Despite the data arising from two countries with different socio-cultural contexts—one African and religiously conservative (Malawi), the other European and secular-liberal (Scotland)—the findings reveal similar challenges regarding how agents engage with RE reform in the social space, and the complications that religious identity engenders in that dynamic.

O texto apresenta a atuação filosófica de Ailton Krenak (1953– ) a partir da ideia de sujeito coletivo ou pessoa coletiva. Para isso, questiona-se uma espécie de senso comum ocidental que considera o labor filosófico como algo que se realiza individualmente; e as noções de ancestralidade, memória e tradição vêm à baila para procurar elucidar a forma com que o autor em tela propõe outra lida com o repertório intelectual e cultural de diversos temas da Filosofia. A partir disso, percorre-se uma série de seus textos, a fim de indicar as relações entre sua memória ancestral e alguns temas que aparecem em sua produção filosófica.

In the pre‐pandemic world learning was most often onsite, in‐person and co‐located. This was turned upside down during the pandemic where online suddenly became the 'new normal'. To continue learning in a pandemic world, learning providers and institutions were required to rethink and reconfigure learning to more online and 'pandemic‐friendly' formats. In the aftermath of emergency teaching and learning, providers, developers and teachers are now looking ahead to contemplate its impact on the educational landscape. Here, the large‐scale, wide‐spread development and delivery of online, blended and hybrid learning formats might demarcate a turning point for education. However, hybridity, hybrid learning environments and hybrid learning carry with them particular conceptualisations, characteristics and frameworks we need to bear in mind when thinking about lifelong learning in a post‐pandemic world. This article is an effort to provide an operationalisation of theories for hybrid lifelong learning through asking: How can we understand the concepts of hybrids, hybridization and hybridity in order to take advantage of the potentials and opportunities these concepts hold when it comes to lifelong learning? And how can we apply this understanding to describe hybrid lifelong learning in ways that sets it apart from emergency teaching and learning as well as other similar formats such as online learning or parallel teaching? Practitioner notesWhat is already known about this topic Hybrid learning environments is a central topic in the field, but it is not clear how we should think about this term.Hybrid learning has grown substantially in importance. Yet the field is still under‐theorised.Hybrid learning environments are challenging and under‐researched. The dissolution of dichotomies central in hybrid learning makes it more complex and less predictable.What this paper adds Theoretical groundwork is provided to circumvent the "common sense" understanding of hybridity in hybrid learning.Synthesises insights from a body of recent research on hybrid education and hybrid learning, reflecting the complexity added by the notion of hybridity to learning, learning environments and lifelong learning.A novel conception of hybridity that foregrounds the complexity, entanglement and dissolution of dichotomies as well as a more integrated and holistic theorisation of the assumptions and premises that underpin hybrid learning, based on existing theories and research.Implications for practice and/or policy More theoretically grounded accounts of hybridity, hybrid learning and hybrid learning environments provide richer explanations of these terms, and would benefit the field.The paper's theoretical perspective prompts some rethinking of how design for hybrid learning occurs, what it consists of and how it may be improved.Teachers who want to foster hybrid learning environments and hybrid lifelong learning should be aware of using an integrated theoretical approach when analysing or designing for situations where learning is hybridised.Researchers need to be more explicit about the theories that underpin their studies of hybrid education, hybrid learning and hybrid learning environments. [ABSTRACT FROM AUTHOR] Copyright of British Journal of Educational Technology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Partiendo de una etnografía realizada en una escuela primaria estatal de la provincia de Buenos Aires, Argentina, abordaré la perspectiva de lxs niñxs sobre la comida y las prácticas de comensalidad en torno al comedor. Lxs niñxs aportaron ideas centrales para comprender los modos de comer en la escuela, tensionando elementos del sentido común y los modos habituales de estudiar la temática. Asimismo, sus perspectivas permitieron exponer lógicas organizativas de la alimentación escolar que no necesariamente priorizan una alimentación “adecuada”. De este modo analizaré la agencia y las formas de participación política de lxs niñxs en relación con la alimentación.

Critics argue that historical institutionalism (HI) ignores the social dimension of its research, particularly as concerns social inequality. This article tracks the problem back to the field’s imp...

Sociology is an unusual science. Many authors call its current state “paradoxical”, other authors speak about the crisis of this science. The article presents sociology as a project of the modern era. This interpretation can explain many of the contradictions and eclectic results of its development.Sociology as a project initiated by O. Comte was to combine social philosophy and empiricism. The latter was represented by socio-economic statistics and surveys, which were carried out in accordance with common sense by representatives of the state and other people. The project was aimed to create from these elements, different in nature, an integral science, built on the principles of natural sciences,i.e. representing a single hierarchy — from the most general ideas to concrete calculations.This project failed. The article discusses the reasons for this situation and different results of the project.The results of the sociological project can be conditionally divided into five groups: 1) “small” particular laws that say little about society as a whole; 2) specific methods of empirical research that yield accurate results in the fields of politics, marketing, human resource management, etc.; 3) the results achieved by deterministic theories; 4) sociological antinomies; 5)“negative results, which are also results” and lead to the comprehension of the fact, that there are some areas of social reality, to which scientific methods are radically inapplicable. Despite the fact that the goal of the project turned out to be unattainable, these results must be treated with reverence, because they are the work of outstanding scientists who called themselves sociologists, and some of them are really able to improve people’s lives. Today sociology is losing its monopoly on the production of useful knowledge about society, and its structure is beginning to be something like an exhibition of ideas in social philosophy and achievements in empirical studies of society.

The COVID-19 pandemic has affected the lives of billions of people worldwide. Individuals and groups were compelled to construct theories of common sense about the disease to communicate and guide practices. The theory of social representations provides powerful concepts to analyse the psychosocial construction of COVID-19. This study aimed to understand the social representations of COVID-19 constructed by middle-class Brazilian adults and their ideological implications, providing a social-psychological analysis of these phenomena while the pandemic is still ongoing. We adopted a qualitative approach based on semi-structured in-depth interviews conducted online in April-May 2020. Participants were 13 middle-class Brazilians living in urban areas. We analysed the interviews with thematic analysis and a phenomenological approach. The social representations were organised around three themes: 1) a virus originated in human actions and with anthropocentric meanings (e.g., a punishment for the human-led destruction of the environment); 2) a dramatic disease that attacks the lungs and kills people perceived to have “low immunity”; and 3) a disturbing pandemic that was also conceived as a correction event with positive consequences. The social representations included beliefs about the individualistic determination of immunity, the attribution of divine causes to the pandemic, and the need for the moral reformation of humankind. The discussion highlights the ideological implications of these theories of common sense. Socially underprivileged groups are at greater COVID-19-related risk, which the investigated social representations may contribute to conceal and naturalise.

What should one do when one's philosophical conclusions run counter to common sense? Bow to the might of ordinary opinion or follow the indiscriminate force of philosophical reason, no matter where it leads? A few strategies have recently been proposed which suggest we needn't have to make this difficult choice at all. According to these views, we can accept the truths of common sense whilst simultaneously endorsing philosophical views with which they seem to conflict. We can, for instance, accept it as true that the Taj Mahal is in India, whilst also eliminating the Taj Mahal from our ontology. I argue that these strategies generate a new conflict with common sense and thus undercut one of the central motivations that drives them. I also argue for the stronger claim that these kinds of ‘truth-salvaging’ strategy are incapablein principleof reconciling theory with common sense. This does not mean that they must be abandoned, for there may be good independent reasons for endorsing them, but it does eliminate one of their most promising advantages. The upshot of the paper will be two-fold. First, one of the major motivations for endorsing these kinds of strategy will be severely undermined. Secondly, and perhaps more significantly, it will mean that for those who think philosophy should be strictly constrained by common sense, all radical ontological views will effectively be off the table.

This paper examines the language used by careers services in UK universities. Using a combination of critical discourse analysis and corpus linguistics methods and tools, the analysis of 2.6 million words collected from 58 UK university websites shows that the services highlight the quantity and variety of resources and assistance offered to Higher Education (HE) students. In addition, the close analysis of linguistic data brings to light a commonly used semantic pattern where the services act as the enablers of the students’ self-beneficiary actions. The main idea communicated in these webpages is that if HE students want to succeed in the graduate job market they need to prepare for the world of work, follow instructions and develop their employability. This course of action is presented by UK universities as natural or common sense. The interpretation and evaluation of linguistic patterns that emerge from the corpus-based analysis challenges the notion of employability and its association with the idea of ‘empowering’ young people to successfully compete in the graduate job market.

La teoría de las representaciones sociales surge en un periodo de revolución paradigmática y científica, por ende, se nos presenta al mundo de la investigación como una propuesta epistemológica y metodológica emergente, que permite a los miembros de los diversos campos profesionales del conocimiento construir teorías y aproximaciones prácticas sobre fenómenos sociales contemporáneos. Esto debido a que, los estudios de representaciones sociales se preocupan por una modalidad de conocimiento consensuado y particular de sentido común, o expresión específica de un pensamiento socialmente elaborado y compartido, el cual se constituye a partir de la experiencia, de las informaciones, conocimientos y modelos de pensamiento transmitidos por medio del lenguaje en contextos específicos. Así, este conocimiento de sentido común también colabora otorgándole a la ciencia las premisas básicas que respondan a los cuestionamientos, del porqué los individuos piensan de determinada manera en la vida cotidiana y, porqué éstos actúan de una manera concreta sobre procesos de salud/enfermedad y; para dar respuesta a dichos planteamientos, esto supone, justamente, recurrir a la teoría de las representaciones sociales.

The teaching and learning process enables reflections on social and environmental contexts, among others, which directly interferes and in our lives and in the formation of critical sense, contributing to the change in behavior and attitudes in relation to the various relationships in the environment we inhabit. It is classified as a bibliographic study that was carried out from the teaching and learning process as an instrument in the teaching process in which it could point out elements for the identification and analysis of the dichotomy between (a) criticality and criticality, the transition from common sense to critical thinking and the elucidation of critical sense in the educational process. This study certifies the importance of interaction and inter-relationship of learning and the role of the teacher, for the manifestation of students' critical thinking, in which educators have a strategic and decisive role in school daily life, qualifying students for a critical position in the face of the numerous problems that afflict society today, with the horizon of transforming social habits and practices and forming a citizenship that mobilizes them to the issue of preservation and care for others in its most comprehensive meaning.

This article reconfigures the history of artificial intelligence (AI) and its accompanying tradition of criticism by excavating the work of Mortimer Taube, a pioneer in information and library sciences, whose magnum opus, Computers and Common Sense: The Myth of Thinking Machines (1961), has been mostly forgotten. To convey the essence of his distinctive critique, the article focuses on Taube's attack on the general problem solver (GPS), the second major AI program. After examining his analysis of the social construction of this and other “thinking machines,” it concludes that, despite technical changes in AI, much of Taube's criticism remains relevant today. Moreover, his status as an “information processing” insider who criticized AI on behalf of the public good challenges the boundaries and focus of most critiques of AI from the past half-century. In sum, Taube's work offers an alternative model from which contemporary AI workers and critics can learn much.

This article explores how readers of UK newspapers construct expertise around climate change. It draws on 300 online readers’ comments on news items in The Guardian, Daily Mail and The Telegraph, concerning the release of the International Panel on Climate Change report calling for immediate action on climate change. Comments were analysed using discursive psychology. We identified a series of discursive strategies that commenters adopted to present themselves as experts in their commentary. The (mostly indirect) use of category entitlements (implicitly claiming themselves as expert) and the presentation of one’s argument as factual (based on direct or indirect technical knowledge or common sense) emerged as common ways in which readers made claims to expertise, both among the supporters and among the sceptics of climate change science. Our findings indicate that expertise is a fluid concept, constructed in diverse ways, with important implications for public engagement with climate change science.

Etnoherpetologia visa compreender o conhecimento popular associado a anfíbios e répteis. A relação dos humanos com o meio é construída desde a infância, quando se inicia o processo de interação com o mundo. Este conhecimento intrínseco reforçado pelo senso comum é construído ao longo do tempo e pode perpetuar explicações simplistas ou errôneas de processos biológicos que não são compreendidos sem conhecimento científico. Com isso, o presente estudo investigou os saberes populares de alunos de uma escola rural e uma urbana acerca das serpentes. A pesquisa foi conduzida durante o segundo semestre de 2019 entre alunos do 6º ano, pois ainda não estudaram zoologia no ambiente escolar. Foram investigados 52 alunos de escolas do estado do Espírito Santo, sendo 27 de uma escola rural de Santa Teresa e 25 de escola urbana de Cariacica. Constatou-se que todos os alunos compreendem que a principal prática de primeiros socorros em acidentes ofídicos é conduzir a vítima ao hospital. Porém, foram preocupantes as menções de métodos perigosos e caseiros. Foi verificado um grande percentual de alunos cujas experiências de encontro com as serpentes envolveram matança do animal, principalmente na zona rural, onde os encontros foram mais comuns. Apenas alunos que nunca tiveram contato com serpentes não cogitaram a matança como atitude primária a ser tomada. Atividades educativas são importantes iniciativas para minimizar as ameaças sofridas pelas serpentes, visto que ainda despertam sentimentos de medo e repulsa, tornando-as mais suscetíveis a injúrias antrópicas, mesmo quando não conferem qualquer ameaça.

PurposeThe purpose of this paper aims to make contributions to the debate on “performance measurement in practice” focussing on how organisational participants respond to the “new regime” of key performance indicators (KPIs) and whether KPIs materialise as intended in a transitional economy.Design/methodology/approachInspired by the epistemological instruction of Schatzki's practice theory, this paper draws on qualitative data collected through face-to-face interviews, observations and documentary analysis of a single organisation.FindingsKPIs were introduced at PK (a manufacturing concern in Czech Republic) but widely seen as contradictory, inconsequential, top-down and unrealistic. These lead organisational participants to adopt a pragmatic approach towards PM embracing KPIs' subjective assessment and manipulation, common sense or doing the job as given, and superficial compliance (symbolism).Research limitations/implicationsThe paper would be interesting to researchers because of its explanation of performance measurement practice in a distinct empirical setting, for its application of a practice theory inspired by Schatzki, and for inspiring new research agendas in transitional economies.Practical implicationsThe paper recommends the mobilisation of artefacts, such as various forms of bottom-up discussions, to encourage interactions between organisational members and influence individual beliefs and practical understandings of the intended managerial projects.Originality/valueThe paper has focussed on “organisations of practice” to unravel the “doings” of organisational participants to explore the micro-processes of PM which otherwise would have been ignored. These “doings” and “sayings”, linked by pools of understanding, rules or instructions, and a teleoaffective structure, enabled the authors to unmask inherent tensions and contradictions in a new regime of performance measures such as KPIs.

In 1971, a young woman attempted to enter graduate school at Kyoto University. Her undergraduate advisor attempted to dissuade her. This ‘incident’ prompted a heated dispute that rallied student ac...

One of the legal istinbath methods which must be considered to provide answers to new cases that have emerged in Islamic law is al-'urf. Al-'Urf are customs, habits or traditions that occur repeatedly or continuously in an area or place and are practiced by the wider community so that they become a part of religious life. Principally, al-'urf is divided into two parts, namely al-'urf shahih and al-'urf al-fasid. Al-ʻUrf Al-Sahih is the custom which is practiced by the community at large, is justified by common sense considerations and has a noble or advantageous impact on life and does not intrude the provisions of the Qur'an and Hadith of Rasulallah saw. Meanwhile, Al-ʻUrf Al-Fasid is the opposite of al-'urf al-shahih is the custom of the community that cannot be justified by common sense and contradicts the values of the Qur'an and hadith. This paper raises an example of the application of al-'urf in the performance of ta'ziyah. The application of al-'urf in the performance of ta'ziyah is a custom, habit or tradition that is repeatedly carried out by the community. However, none of these practices contradict the values of the Qur'an and Hadith. Therefore, performance of ta'ziyah is justified by the law (sharia). Because everything that contains goodness values is highly recommended to do it. In fact, a good custom, tradition or habit can be considered for the construction of a law.

The value systems established by centuries have been reversed under the pressure of the political correctness. I intend to talk about a way of communicating and transmitting messages in the public space nowadays. I write about post-truth, arguing that it is a lie cosmeticized, hidden in a language that astounds and is supported by ideas that challenge not only refined intelligence, but also common sense. When I write the word truth, I do not consider the concept of truth, which philosophy strives to define it, but I refer to the instrumental truth, the objective truth with which we operate daily, the truth as a benchmark of stability. And I put this truth in relation to the lie. I offer some concrete examples from the last three decades, from different environments, about events or statements that have been the subject of scandals that have started from the claim of some people to present a lie as a truth. I also refer to the fact that there is a whole Neo-Marxist literature that nullifies the natural hierarchy of things, so that objective truth loses its value, becomes irrelevant, flexible, until it is despised, because it is the instrument of „the conservative” individual, the class enemy of the progressives.

In the children's book Rebecca's Journey Home, an American family's experience adopting a baby from Vietnam and navigating issues of race, religion, and nationality illuminates each of those modes of identity, as well as Jewish identity's distinctive relationship to them. Highlighting the parent-child dialogues within the book and among its readers, this article foregrounds the social processes involved in identity construction that are obscured by the view of identity as simply inhering in bodies. Although the book's portrayal of Jewish identity remains within the confines of American racial logic, it also points to the potential of Jewish tradition as a basis for reimagining belonging in ways that transcend the limitations of that approach to communal identity so that any body can be seen, without qualification, as a Jewish body.

Bu çalışmanın amacı, Alan Merriam’ın “Müzik kültürel olarak anlam yüklü sesler içinde kalıplaşmış bir etkinlikler, düşünceler ve nesneler bütünüdür” görüşünü fenomenolojik bir yaklaşımdan hareketle geleneksel müzikler açısından ele almak ve bu doğrultuda geleneksel Alevi müziğinin; yapısal, simgesel nitelikleri ve icra biçimleri bağlamında ne gibi özellikler taşıdığını anlamaya çalışmaktır. Bu amaçla, yazılı kaynaklarda yer alan veri setinin dışında çocukluğundan beri cemlerde zakirlik ve dedelik yapan, dolayısıyla simge anlam ilişkisinin gelenekteki kurgulanma biçimini yakından deneyimlemiş olan, Tunceli’nin Ovacık ilçesine bağlı Koyungölü köyünde ikamet eden Celâl Ali Abbas Ocağı dedelerinden Zeynel (Batar) Dede (70) çalışmanın en önemli veri kaynağı olmuştur. Kendisiyle Aralık 2019’da Alevilik ve müzik ilişkisine yönelik derinlemesine görüşmeler gerçekleştirilmiştir. Yapılan görüşmeler tematik olarak betimlenmiş ve beliren temalar kapsamında bu müziğin anlam boyutu aydınlatılmaya çalışılmıştır. Çalışmanın müzik analizlerine dayanan kısmı için Zeynel Dede’den derlenen Zazaca sözlü Şah Hatayi deyişi örneğinden yola çıkılmış ve Aleviliğe özgü simgelerin, müziğin yapısal unsurları ile kurduğu anlamsal ilişki, bu deyiş üzerinden analiz edilmiştir. Çalışmanın sonuç kısmında yazılı kaynaklardaki verilerin haricinde Zeynel Dede örneğinden hareketle Alevilikteki Hak-Muhammet-Ali, Yol, Hızır, Ehlibeyt, Pir, Mürşit, Kerbela, vb. simgelerin müzikle kurduğu ilişkilerin algılanma biçimleri bağlamında ortak bir tarih algısının müzik aracılığıyla inşa edilen gösterenleri olarak önem kazandığı görülmüştür. Bu bağlamda simgelerin müzikle kurduğu ilişki bakımından, kalıplaşan bir takım ifade biçimlerine dönüştüğü ve böylesi bir yansımanın geçmişten günümüze aktarılan kültürel bakiyeye, simge-algı ve anlam dünyası üçgeninde ontolojik bir boyut kazandırdığı anlaşılmıştır.

Al-'adah muhakkamah, literally ‘customary usage is the determining factor’,is one of the five universal maxims of Islamic jurisprudencewhich have a wide branch coverage agreed upon by the scholars.This maxim is built on the basis of custom and local wisdom that exists in every community, where this custom is continuously carried out by the community without any denial from them; it is precisely individuals who violate these customs will be considered "freaks". Therefore, Islam makes the customs of a community a legal basis as long as they fulfill the requirements stipulated by Sharia.The formulation of the problem in this study is about: (1) the definition of the al-'adah muhakkamah maxim, (2) the conditions for applying it, and (3) its application in determining the amount and type of dowry. This paper tries to study a jurisprudence principle and apply it to a jurisprudence problem so as to form a complete understanding of the rules as well as how to apply them in the branch of jurisprudence. The conclusions of this study are: (1) that 'adah is something that happens repeatedly which is accepted by common sense and human nature, (2) an 'adah can become a legal basis if it does not contradict the arguments of the Sharia, it is more often done than abandoned, there is no words of the' adah doer who excludes, and the 'adah must exist at the time the covenant occurs,(3) the rule of al-'adah muhakkamah can be applied to determine the number and types ofmis^ldowries, as well as musamma dowries which are absolutely stated.