Search

The rise of digital technologies has led to the emergence of digital private and public powers, which pose significant societal risks, challenge human rights, and reshape the rule of law. Digital power, as a new form of power, possesses inherent legal characteristics from both factual and normative perspectives. Therefore, it is crucial to integrate digital power into legal studies and frameworks. While subject to legal regulation, digital power also has the potential to address the limitations of human law, enhance human rights, and strengthen the rule of law. It is therefore argued in this study for the necessity of expanding legal studies from a focus on algorithm research to the broader study of digital power. This study also highlights the unique mission of the digital rule of law, to harness digital power in shaping a future legal system that empowers and promotes societal well-being. [ABSTRACT FROM AUTHOR]

The article focuses on the implications of artificial intelligence (AI) and large language models (LLMs) for language and education, examining how they challenge traditional humanist approaches. Topics include the historical context of reading practices during the print revolution, the evolution of educational methodologies in response to AI, and potential for partnerships between faculty and librarians to navigate the changes brought by AI while resisting the push for efficiency in academia.

The purpose of this article is to review the place of Humanism in religious education in England and Wales and to initiate a debate on the importance currently accorded to it. Our discussion begins with a short account of historical efforts to include the study of Humanism in religious education, followed by an equally short account of more recent educational policy documents and reports supporting the inclusion of Humanism. Our enquiry considers the issue of how many (self-identifying) humanists there are, for it is in terms of adherents and supporters that humanists often frame their case for inclusion. The relationship between those who identify as humanist and those who identify as non-religious is then considered. This is followed by a review of the place of Humanism in a small sample of agreed syllabuses. The conclusion is reached that there is a case for a reassessment of the degree of focus on Humanism in religious education. This conclusion raises challenges for religious educators going forward, two of which are considered and positive policies are proposed. [ABSTRACT FROM AUTHOR]

Copyright of Revista Luciérnaga - Comunicación is the property of Politechnico Colombian Jaime Isaza Cadavid 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.)

In this article, I explore questions of care and selfhood from both the humanist and post-humanist perspectives, as they play out in Kazuo Ishiguro's Klara and the Sun. Ishiguro's novel portrays a tragic, futuristic universe, not too different from ours. Klara is an Artificial Friend, a robot caregiver, whose purpose of existence is to care for the child, Josie. However, theirs is not a relationship of reciprocity, as the novel presents a world where care is commodified as emotional labour. It is a world where the worker is manipulated into practising an ethic of care, while the cared-for is encouraged to receive it as mere paid service. In the particular case of Klara, her personal investment in caring for Josie guarantees that she loses everything in the end, including her 'self'. I discuss here the ways in which Klara is shown throughout the novel to carefully construct a sense of self and an understanding of her place within the environment, only to eventually lose it in the performance of her one-sided duty of care, imposed on her by the system. I examine the ways in which care is co-opted within an unempathetic economy so that the cared-for receives genuine love and care while the carer is simply used and abandoned, feeling humiliatingly dispensable and, simultaneously, eminently privileged to have been of service. [ABSTRACT FROM AUTHOR]

Objective • This study aims to assess the impact of a humanistic care-based nursing model on the psychological well-being of individuals diagnosed with primary trigeminal neuralgia (TN) and attending a pain clinic. Methods • A prospective cohort study was conducted, including 166 patients diagnosed with primary trigeminal neuralgia who sought treatment at our hospital’s Pain Clinic between March 2022 and December 2022. Among them, 88 patients receiving care based on a humanistic care-based nursing model constituted the observation group, while 78 patients receiving standard nursing care comprised the control group. The Self-rating Anxiety Scale (SAS) and Self-rating Depression Scale (SDS) were employed to evaluate patients’ psychological states. Additionally, changes in systolic and diastolic blood pressure, along with nursing satisfaction levels, were recorded. A three-month follow-up was conducted, during which the recovery quality was assessed using the Questions of Reality-155 (QOR-15). Results • Following the nursing intervention, the observation group displayed lower SAS/SDS scores and reduced diastolic and systolic blood pressure compared to the control group (P < .05). Moreover, nursing satisfaction in the observation group was significantly higher than in the control group (P < .05). The follow-up results demonstrated that the recovery quality of the observation group was higher compared to the control group (P < .05). Conclusions • Implementing a humanistic care-based nursing model effectively enhances the psychological well-being and recovery quality of trigeminal neuralgia outpatients attending pain clinics. [ABSTRACT FROM AUTHOR]

Although the Iliad is typically approached as a version of, say, Catch-22 , the epic is not about armed conflict and its horrors. The war at Troy serves the poet as a metaphor for life. Advanced in the hexameters is an account of the genesis, and a defense, of the humanist view that men and women occupy an autonomous place midway between clods and gods. Plato's harsh criticism of Homer's work comes into focus once Achilles's transformation is interpreted along these philosophical lines. Homer is rejecting what Plato, who flattens human reality and calls it justice, endorses. [ABSTRACT FROM AUTHOR]

This paper narrates the conversion story of the Chinese statesman and scholar John C. H. Wu at the beginning of the Second World War in Asia. Wu's conversion to Catholicism was the culmination of a public intellectual's struggle for peace and harmony in the violent and disturbing decades of the new Republic. Wu represented a Chinese humanist school of thought that desired some form of meaningful synthesis and integration between Chinese culture and western modernity for the salvation and reconstruction of their country. Though his political hopes were shattered by the war, he found inspiration through an encounter with Thérèse of Lisieux, who showed him the possibility of peace and reconciliation between East and West, between tradition and modernity, and between Chinese and Christian religions. [ABSTRACT FROM AUTHOR]

Wiredu has argued that traditional Akan (African) ethics is humanistic in orientation and that human welfare, rather than God's will, is the basis of morality. In response, Motsamai Molefe asserts that Wiredu's conclusion overlooks the supernaturalist dimension of traditional African ontology which presents God as the apex being in the universe and the ultimate ground of reality. According to Molefe, a vitalistic conception of God supports the claim that an African supernaturalist ethics is possible. He proceeds to develop an intriguing supernaturalist vitality-based ethics that makes God the foundation of morality. I argue in this article that while Molefe indeed succeeds in demonstrating the possibility of an African supernaturalist ethics, Wiredu's humanistic framework has a practical advantage over Molefe's supernaturalist framework to the extent that the problem of revelation in African Traditional Religion forces Molefe's supernaturalist ethics to assume a speculative aspect. I point out that a vitalistic God who acts intentionally may well define morality in terms of a divine property like knowledge rather than vitality. [ABSTRACT FROM AUTHOR]

Human Quality Treatment (HQT) is a theoretical approach expressing different ways of dealing with employees within an organization and is embedded in humanistic management tenants of dignity, care, and personal development, seeking to produce morally excellent employees. We build on the theoretical exposition and present a measure of HQT-Scale across several studies including cross-culturally to enhance confidence in our results. Our first study generates the 25 items for the HQT-Scale and provides initial support for the items. We then followed up with a large study of managers (n = 363) from Nigeria in study 2, which confirms the theoretical properties of the five dimensions of HQT and highlights a two-factor construct: HQT Ethically Unacceptable and HQT Ethically Acceptable using a 20-item HQT-Scale. Study 3 with a large sample of New Zealand employees (n = 452) again confirms the nature of the construct and provides construct validity tests. Finally, using time-lagged data, study 4 (n = 308) focuses on New Zealand employees and job attitudes and behaviors, and a well-being outcome. That study not only confirms the theoretically implied effects but also shows the HQT Ethically Acceptable factor mediates the detrimental effects of HQT Ethically Unacceptable. Overall, our four studies provide strong support for the HQT-Scale and highlight important understandings of HQT and humanistic management in the workplace. [ABSTRACT FROM AUTHOR]

According to Ho Chi Minh, the quality of loving people is an important and core value of humanistic ethics. He said that loving people is not only a personal moral quality but also a principle of action, which makes up social ethics. Ho Chi Minh always emphasized the importance of empathy, sharing, and mutual support in society and all human actions must be based on human love. This idea has been expressed in many of Ho Chi Minh's actions and policies, from formulating social policies to solving problems in historical practice. [ABSTRACT FROM AUTHOR]

The article offers information on the author's experiences in a PhD program and her involvement in social justice movements. Topics include information on marriage equality; sexual assault on campus; and transparency.

The college athletics environment within the USA is ethically complex and often controversial. From an academic standpoint, athletes are often viewed as a privileged class receiving undue benefit. Yet closer inspection reveals that student athletes are at risk psychologically, physically, and intellectually in ways that undermine development and flourishing. This reality stands in troubling contrast to the prosocial, virtue-based goals expressed by university mission statements. Given the role of sport in many university business models, college athletics invites scrutiny from a business ethics standpoint. Using a humanistic leadership perspective (Pirson in: Humanistic management: protecting dignity and promoting well-being, Cambridge University Press, Cambridge, 2017), we organize our analysis around three challenges facing the college athletics system: (1) navigating the tension between claiming college athletes are amateurs rather than professionals; (2) defining the ethical edge between winning and winning fairly; and (3) moderating the insatiable drive to win while protecting student athlete well-being. We then articulate three strategies for successfully addressing these challenges: leadership role modeling, putting structural supports in place and holding people accountable. We argue that humanistic leadership and a 'balanced motivational drive mindset' (Lawrence and Nohria in: J Bus Ethics 128:383–394, 2002, https://doi.org/10.1007/s10551-014-2090-2; Pirson 2017) could help move college athletics from an economistic model toward a more humanistic model that prioritizes the dignity and well-being of its participants, particularly student athletes. [ABSTRACT FROM AUTHOR]

This paper examines giftedness and gifted education from the point of view of humanistic ethical critique. While religious worldviews may conceptualize individual talent as something that human beings have received (as a "gift") from God or (more generally) from a divine world-order, secular humanism may also implicitly presuppose a quasi-theological understanding of giftedness as something for which we might be expected to maintain a proper attitude of gratitude. Drawing on humanistic sources ranging from Hannah Arendt's concept of natality, Richard Rorty's pragmatist challenge to the idea of human "answerability" to the world, and Primo Levi's ethical criticism (in the context of his Holocaust writings) of the notion of providence, the paper argues that developing an appropriate stance toward whatever gifts and talents individuals may have is a matter of continuous ethical self-reflection that needs to be incorporated in gifted education. [ABSTRACT FROM AUTHOR]

More frequently than one thinks consumerism comes up repeatedly as the main thesis in postmodern literature. When I Was a Work of Art is a 2002 French novel that explores the loss of humanist values in a contemporary dysfunctional society. In this generic world every physical presence, including the human body, has been appropriated by the consumerism and transformed into merchandise. Famous for his witty characters and engaging plots, Éric-Emmanuel Schmitt focuses on deep sociological reflections and introspective analysis of the everyday modern man. This short novel is also a poetical art because it questions the ultimate work of art imagined by a sculptor and its consequences, thus catching the attention through its Faustian theme and auto fictional writing. Zeus Lama wants to sculpt a human body and to create a work of art alive. He finds an easy prey in Adam, on the verge of committing suicide. The notoriously eccentric artist is determined to exceed his own fame and to create something unheard of. Consequently É.-E. Schmitt's creative reality is continuously split between the two characters in the novel: the sculptor, looking for an outstanding creative experience, and Adam, who struggles to regain his civil rights and his identity. [ABSTRACT FROM AUTHOR]

The article offers information about the question of inherent value and instrumental value in relation to human and non-human species. It explores the idea that animals can have rights and that rights should be based on interests and protection of the vulnerable, rather than being strictly tied to being human. It discusses the exclusivity of human rights and proposes a broader understanding of rights beyond the human context.

Against the backdrop of the regulated restraint of the public displays of extreme emotion by civic authorities in late medieval Italian society, early Paduan humanists Giovanni Conversini, Pier Paolo Vergerio, and Francesco Zabarella cultivated compassion for the suffering of friends through acts of consolation. By sharing signs of suffering within a framework of classicized literary conventions, this bid for compassion signals an intervention in an older emotional regime by a community of early humanists in Padua in league with a pan-Italian network of prominent literary, social, and political figures. This new emotional regime also extends to the music of Johannes Ciconia and Antonio Zacara da Teramo. Both composers invite compassion from their listeners through analogous signs of suffering in their settings of consolatory texts. In the decades after Ciconia's death, a community of humanists and musicians transformed this emotional legacy into a collection of musical commemorations for some of Padua's greatest sons and the singers of their songs. [ABSTRACT FROM AUTHOR]

Les patients présentant un coma sont admis en service de réanimation. L'article prête attention, de la phase fluctuante de sortie de coma jusqu'à l'éveil complet, aux manifestations bio-métaboliques inconscientes, aux sensations, perceptions et images mentales accompagnant la reprise de la conscience. Les attitudes spécifiques des soignants, adaptées aux divers états cliniques des patients, sont aussi commentées. Les verbatims des patients sont recueillis en situation, exposant leurs « dires » angoissés, interrogatifs, critiques, par une communication difficile avec les soignants. Des dessins réalisés par les patients présentent l'image du corps après la reprise de conscience. Après un éveil progressif souvent tourmenté, les patients découvrent de plus une sensibilité intéro-/extéroceptive inédite due à un corps augmenté, assisté (respirateur, entre autre), pénétré, effracté, hybride, dont il résulte un état de dépendance et la mise à mal du sentiment de soi. Comment les patients vivent-ils subjectivement le « trou » existentiel du coma, comment le processus régressif cède-t-il au cours de l'éveil au profit d'une réorganisation psychocorporelle satisfaisante. Enfin, les soignants face aux patients inertes comateux peuvent-ils interagir–hors les soins techniques–en référence à quelle vitalité de l'être ? Comment les accompagnent-ils selon les phases de l'éveil ? Parcourir l'éveil et les processus de la reprise de la conscience mettant fin à un coma en service de réanimation pour les patients d'une part ; d'autre part côtoyer la mort, rassembler gestes professionnels et attitudes humanistes pour les soignants, rendent leurs témoignages et leurs vécus remarquables. Comatose patients are admitted to the intensive care unit. The article pays attention, during the fluctuating phase of coming out of a coma until fully awakening, to unconscious bio-metabolic manifestations, sensations, perceptions, and mental images accompanying the recovery of consciousness; I also consider caregivers' practices. The patients' verbal statements are collected in situation, exposing their anxious, interrogative, critical "words" through difficult verbal and graphic communication with the caregivers. Patients also discover an unprecedented intero/exteroceptive sensitivity due to an augmented, assisted (with the use of a respirator, among others), penetrated, inverted, hybrid body, which leads them to experience a state of dependence that confuses their sense of self. How do patients experience the "gap of being" due to the comatose period; how do they then recover from the regressive process to full consciousness? How can caregivers communicate with inert comatose patients, and interact with them – apart from the technical aspects of care – and in reference to which vitality of being? How do they support them through the different phases of awakening? To emerge from a coma in intensive care unit, for patients; and, for caregivers, to rub shoulders with death, to bring together professional gestures and humanist attitudes, makes the testimonies and the experiences of all parties remarkable. [ABSTRACT FROM AUTHOR]

This essay argues for a more methodologically diverse search for extraterrestrial intelligence (SETI) and study of habitable exoplanets that might contribute to the emergent field of critical habitability studies across the sciences and humanities. Whether or not contact is made with extraterrestrials, this effort is implicated in changing concepts of otherness at home and the ongoing work to decolonize Earth and make it more inhabitable. I examine historical efforts to think aliens philosophically in the work of Kant, to conclude with a reflection on the trope of contact between humans, nonhuman animals, and aliens in Ted Chiang's short story "The Great Silence". [ABSTRACT FROM AUTHOR]

Copyright of Zeszyty Naukowe KUL is the property of John Paul II Catholic University of Lublin, Wydawnictwo KUL 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 Social Work Forum / Fórum Sociální Práce is the property of Charles University Prague, Faculty of Arts 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.)

Re-entry to society is challenging and inmates often feel unprepared for release. Insufficient human and social capital makes it difficult to cope with the challenges of everyday life outside prison. In Norway the aim of prisoner rehabilitation is to counteract new criminal acts, and make it possible for the convicted person to change his or her criminal patterns. This qualitative study aimed to explore and describe inmates' perceptions and experiences of how they were prepared for release from a Norwegian open prison. Three focus group interviews with inmates were conducted. A thematic content analysis of the data resulted in three categories: 1) life outside, 2) working as a community and 3) useful learning for the future. Our findings indicate that inmates were prepared in several ways to return to the society. One aspect was the social climate where inmates were treated with humanity by staff. Inmates received training in local democracy, and developed hope for the future, self-reliance and personal agency, which strengthened their process of preparing for release. Inhibiting factors seemed to be an emotional vulnerability, inadequate preparation for modern working life and poorly planned release preparation. This study indicates the importance of maintaining open prisons with humanistic values. [ABSTRACT FROM AUTHOR]