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In this article, the author writes from her perspective as an actor, in particular about her performance of the title character in Eugene O'Neill's "Anna Christie" (1921) with the Eugene O'Neill Foundation in Danville in 2023. She speaks in conversation with Pauline Lord, the first actor to portray Anna Christopherson, and specifically explores the question of what it means to love a character. She argues that to love requires a commitment to feeling (living with the character) the struggle (the anger, pain, and shame) of what there could be to hate in the character and therefore ourselves. She argues that such a commitment begins necessarily when the character is (when we are) brave enough to declare herself and have her say. [ABSTRACT FROM AUTHOR]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana 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.)

David Wagenfeld, an artist and resident of Kalamazoo, Michigan, provided the cover art for the Summer 2024 edition of The Open Journal of Occupational Therapy (OJOT). “Word Fusion” is a piece made from ink on paper that uses words to depict an image of a person walking through an environment. The image is rooted to the ground in love, joy, calmness, and peace. The person is one with themselves and their spirituality with arms portraying presence, joy, and serenity. David shares his experience of self-discovery and understanding of the beautiful dance between art and spirituality. [ABSTRACT FROM AUTHOR]

Today, many children are living with their grandparents in rural hometowns whilst their parents migrate to work in cities. This qualitative study explores these left-behind children's perspectives of grandparental involvement in their lives through Photovoice. Thirty left-behind children (63% female, mean age = 12 years) in a major labour-sending rural area in southwest China joined five-session Photovoice groups, during which they took photos that best represented their lives with their grandparents. Visual data of eighty-four photos were analysed with thematic analysis. The most prominent themes were living environments and daily routines with grandparents, followed by grandparents' material support, time spent together, reciprocal support and perceived cultural traditions from the grandparents. Boys highlighted more material support from their grandparents in their shared photos, whereas girls focused more on their perceptions of cultural traditions being passed from their grandparents. This study illustrates the multifaceted nature of intergenerational solidarity and highlights the protective roles grandparents play in left-behind families in the labour migration context. The findings suggest the importance of using strength-based, culturally sensitive social work research (e.g. Photovoice techniques) and practices (e.g. community empowerment) to foster quality grandparental companionship and intergenerational bonding in left-behind families. [ABSTRACT FROM AUTHOR]

Copyright of Pedagogía Social is the property of Pedagogia Social 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.)

Copyright of Estudios de Teoría Literaria is the property of Estudios de Teoria Literaria 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.)

Copyright of Revista Colombiana de Educación is the property of Universidad Pedaggica Nacional 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.)

Abstract Every human and non-human animal must make tradeoffs in investments in terms of time, energy, and resources. The aim of this study was to extrapolate from the types of investments in survival and reproduction that non-human animals make and translate these into human motivations. 16 potential goals were presented to 851 childless, 18–23-year-old adults from 11 world regions in an online study. Each young adult was asked to weight the importance of every goal to his or her ideal life. Weights had to sum to 100, requiring tradeoffs. Results revealed striking agreement across young adults with only four goals weighted above chance: Finding a beloved romantic partner, being physically and emotionally healthy, and earning money or resources. Having lots of sexual partners was the least important goal across all world regions for both sexes. Nevertheless, men more than women valued having many sexual partners, being talented outside work, being physically strong, and having a physically attractive romantic partner. Overall, there was cultural variation in some of the less important goals. Helping young adults achieve success requires understanding their own goals, rather than focusing on popularized depictions of what young adults desire.

Kant is usually considered a cold moralist who does not give any importance to feeling and emotions. In this paper I show that Kant has a place for love although he uses this word in different meanings through his work. I will analyze the use and meaning of five different uses of the term love: self-love, practical love, love as affect, love as passion, and sexual love. I show that Kant has a place for love in his theory, in a plurality of shades and meanings, going from the practical love to romantic love. Some of their expressions are meaningful for the moral life, such as practical love, some are not. Kant portrait romantic love as a silly affect, sometimes as a dangerous passion who can even call for medication. And about sex, he claims that it is nothing but the use of the other as a means, which may obtain a higher juridical status if this use is reciprocal, in the case of marriage.

BackgroundDementia can impede the relationship and connection between the person with dementia (PWD) and their caregiver. Yet, caregiving in dementia also offers opportunities for connection, which has implications for caregiver and PWD well-being. In this qualitative study, we describe and characterize ways caregivers felt connected to the person with dementia they care for.MethodsWe conducted a telephone-based survey with caregivers of people with dementia. For this paper, we analyzed responses to an open-ended question focused on when caregivers feel most connected to the person they are caring for. Responses were analyzed and coded and themes were identified through an iterative process involving a multidisciplinary team of researchers and clinicians.Results437 caregivers participated in this study. We identified two domains of connection: activity-based and emotion-based connections. Within activity-based connections, the following themes emerged: everyday activities; reminiscing; activities of caregiving; novel experiences; and time with family and friends. Within emotional connections, the following themes emerged: expressions of love, appreciation, and gratitude; physical affection; sharing an emotion or emotional experience; and times when the PWD seems like "themself" again.ConclusionsFindings provide insights into ways caregivers experience a sense of connection with the person they care for. There is a call to shift away from focusing on reducing stress and toward optimizing positive experiences as a way to better support caregivers' health and well-being. Interventions that leverage these insights to foster caregiver - PWD connection could lead to better health and well-being for both members of the dyad. The amplification of a positive experience may be particularly important for caregivers who are struggling with limited support or respite. Clinicians may be interested in using a question about connection as a way to more fully understand a caregiver's current experience.

The experience of our conscience belongs in the same category as feeling, thinking and wanting. However, it has a special aspect, namely the presence of other human beings as absolute entities. The process of experience is concerned with the way to best promote your own interests, with how far you will go in actualising your essential characteristics as an absolute entity. The discussion of our urge for survival shows that we can go quite far in that respect, and that to actualise that urge, there are in fact no boundaries; everything is permitted. The same can be said about actualising our other essential characteristics, but the difference is that our need to do so is perhaps less cogently present; it is not our life, or at least not our continued material existence, that is at stake. Nonetheless, we can and may even choose to go to extremes in this respect and thus to give ourselves priority over others. Respect for the interests of others is based on self-respect, which may lead you to decide to subject your dealings with other people to a set of standards for yourself. Here we enter the area of morals and ethics, to which we can attach a complete moral philosophy and on the basis of a belief, a moral theology. At the end of this road is total love of yourself and others, because you have come to realise that it is the only way that can lead to the fourth essential characteristic of human beings as, absolute entities, namely self-fulfilment. You will then have developed in a way that allows you to yourself and others the scope we need as absolute entities. (compassion, solidarity). Self-fulfilment is achieved through self-development, i.e. discovering and honing our gifts and talents and thus finding our own identity (development), a process by which the lives of human beings as absolute entities acquire purpose (the search for meaning). Self-fulfilment is self-actualisation, the that results from the realisation of the essential characteristics of human beings as absolute entities, and it leads to satisfaction derived from ourselves or our activities, a sense of being satisfied with what we have accomplished.

Lacanian Beauty in his ethics is encapsulated as making decisions and “act[ing] in conformity with one’s desires”. This idea is thought while reading Munro’s short stories to argue humans reconfigure their life through decision, transgression, act and love. Munro’s characters are confined in the condition that contextualizes them through one limited interpretation, detaching them from their individuality. To get out of this condition they detach from the Other via acting on their Real desire. So the Real opens the space for the decision that postulates the possibility for transgression. Thus, it is claimed making decisions leads to transgression that necessitates act whereby love is experienced. This study through analyzing decision, transgression, act, love and their relation introduces neutrality as a novel idea about a stance in which Beauty in Lacanian ethics is founded. It demonstrates neutrality is a pure communication area not polluted by Symbolic Order, a singularity, a power stance, a varietal stance in which love is the law. In this neutral singularity, humans succeed in living a life in its full. Lacanian ethics and sociology are interconnected to demonstrate the new context of life human can live so as to bring forth new outlooks on ethics including Beauty.