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An increasingly common strategy when naming new brands is to use an unconventional spelling of an otherwise familiar word (e.g., "Lyft" rather than "Lift"). However, little is known about how this brand naming strategy impacts consumers' beliefs about the brand and, ultimately, their willingness to support it. Eight experimental studies demonstrate that, in general, consumers are less likely to support unfamiliar brands whose names are spelled unconventionally compared with brands that use the conventional spelling of the same word. This occurs because consumers perceive the choice of an unconventionally spelled name as an overt persuasion attempt by the marketer and thus view the brand as less sincere. Using mediation and moderation, the authors demonstrate that these effects are driven by persuasion knowledge and show robustness by employing different types of unconventional spellings. The studies suggest that although marketers may choose unconventional spellings for new brands with the goal of positively influencing consumers' perceptions, doing so may backfire. However, unconventionally spelled names do not produce a backfire effect when the motive for selecting the name is seen as sincere. Further, unconventionally spelled brand names may even be desirable when consumers are seeking a memorable experience. [ABSTRACT FROM AUTHOR]

While apology has only a secondary role in restorative justice (RJ), an apology is prevalent in the RJ process. This is promising, but problematic is that there seems to be a gap in the perceived sincerity of apology between victims and offenders. Since less is known about why this gap exists, this paper extends our knowledge about under what conditions a sincere apology is possible in RJ. More specifically, this paper seeks to identify the key components of a sincere apology that are pertinent to RJ as well as the promoting and inhibiting factors for a sincere apology in RJ. This paper provides future research implications about the relationship between RJ and sincere apology. [ABSTRACT FROM AUTHOR]

This article examines the complex of connections between Yosef Ḥayyim Brenner's work and Fyodor Dostoyevsky's art and thought. A writer, critic, editor, publicist, and translator, Brenner was a key figure in the Hebrew republic of letters in the first two decades of the twentieth century. Although Brenner's writings deal extensively with existential dilemmas of the Jewish people, his fiction and publicist writing demonstrate an obvious affinity for Russian literature, particularly Dostoyevsky's narrative art. The first part of this article discusses ideological and poetic aspects of Brenner's works that combine his experience of "recovering" from the ideas of universalist socialism during his service in the tsarist army with his affinity for Dostoyevsky's Notes from the House of the Dead and Winter Notes on Summer Impressions. The second part addresses the influence on Brenner's early conceptual novels of the artistic stratagems employed by Dostoyevsky to critique the Enlightenment in Notes from the Underground. The third part offers a comparative analysis of the artistic stratagems used in the publicist writings of Dostoyevsky and Brenner, particularly their attempts to incorporate fictional elements into journalistic texts. [ABSTRACT FROM AUTHOR]

In recent years, China's neighboring environment has experienced profound changes, and China's external security situation has been subject to a series of shocks. Against this background, China's neighborhood diplomacy has become increasingly prominent. Indochina has been the focus of China's neighborhood diplomacy since the Geneva Conference in 1954. Based on the declassified archives of Kissinger's secret visit to China in 1971, this paper examines the issue of Indochina in the negotiations between Zhou Enlai and Kissinger. The aim is to offer a valuable historical experience for China's neighborhood diplomacy of today and the way to manage and resolve strategic disputes in its neighboring area. The study finds that during the negotiations, Zhou took a clear stance on behalf of the Chinese government in expressing support for the struggle for the national independence of the Indochinese people. This reflects China's unshakable commitment to the Five Principles of Peaceful Coexistence and support for the international justice of anti-aggression and anti-colonialism. Additionally, through his statements, Zhou has shown us the meaning of "amity, sincerity, mutual benefit, and inclusiveness (亲诚惠容 Qin Cheng Hui Rong)" in neighborhood diplomacy. All his efforts showed us how to effectively undertake neighborhood diplomacy, which is the essence of maintaining stability in China's neighborhood. [ABSTRACT FROM AUTHOR]

The present study investigates the distinct advantages that conversational artificial intelligence (AI) agents provide consumers, including social benefits and communication sincerity. Additionally, this research examines how the exhibition of these attributes in advertisements impacts consumer perceptions. In doing so, this study represents an initial look at how advertisers can strategically promote conversational AI agents to consumers. The present study employed a 2 (AI agent sincerity condition vs. control condition) × 2 (AI agent benefits appeal: social benefits condition vs. utilitarian benefits condition) between-subjects online experimental design with a sample of 256 U.S. adults. Study results suggest that promoting social benefits of AI agents and emphasizing a sincere personality influence consumer social presence perceptions in human–AI interaction. Consumers' perceived social presence leads to more favorable attitudes toward the advertisement and the use of the AI agent. In contrast, without the mediating role of social presence, accentuating the utilitarian benefits of AI agents in the advertisement is more effective than highlighting social advantages in influencing consumers' positive attitudes. The current study contributes to the literature on consumer AI interactions, social presence, parasocial interactions, and brand personalities. [ABSTRACT FROM AUTHOR]

Do politicians behave opportunistically regarding their tax proposals during the election cycle, or do they maintain ideological sincerity? We examine U.S. governors' revenue proposals between the years of 1989 and 2018 to assess gubernatorial behavior during election years. We find that governors, in general, do indeed follow a political budget cycle where they request lower revenues during election years. However, this finding is largely driven by Democratic governors asking for significantly lower revenues during election years when compared to non‐election years. Republican governors are more ideologically sincere, maintaining behaviors that are consistent across the election cycle. [ABSTRACT FROM AUTHOR]

Lies come in different sizes. There are little white lies, slight stretches, exaggerations, fibs, and whoppers. Such terms can reflect different aspects of lies, but one of these is how far a lie is from what the liar really thinks. This paper proposes that this dimension of lie-size reflects a scalar aspect of sincerity. Drawing inspiration from the study of truthlikeness, the paper elucidates this aspect of sincerity, which I call “truthful-likeness”. Truthful-likeness reflects how sincere a reply to a question is, based on how close the speaker takes the reply to be to their best available one. A related measure, expected subjective truth factor, reflects how sincere a constative act that is not a reply to a question is, based on how close to being true the speaker thinks it is. [ABSTRACT FROM AUTHOR]

Critically departing from theories of autoethnography, diaspora, and multimodality, this article introduces "multimodal autoethnographic sincerity," which I define as a critical communication method that puts the researcher's affective feelings in conversation with their mediated productions of culture. I use multimodal autoethnographic sincerity to further produce knowledge on an ethnographic film, which I filmed in my father's provincial hometown Kalibo, Philippines. The new autoethnographic cultural critique I contribute to my film's diasporic inquiries is a mapping of the festival's transnational analysis against my affective feelings within my own Filipinx evolving body. I demonstrate the heuristic and generative capacities of a multimodal autoethnographic sincerity that makes multiple communication modes (diasporic body, homeland, cultural critique, filmmaking, and writing) in my knowledge production an ongoing intersubjective inquiry into the Philippines, colonialism, and the legacies of U.S. Empire. Ultimately, multimodal autoethnographic sincerity allows researchers to conceive of and methodologically examine diasporic identity as a relational process versus a racial and ethnic essentialism in today's mobile condition of diasporic peoples. [ABSTRACT FROM AUTHOR]

Copyright of Etudes Romanes de Brno is the property of Masaryk University, 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.)

In daily interactions, individuals use irony and prosocial lies for various reasons, for example, to be humorous, to criticize, or to be polite. While some studies have examined individual differences in perceiving the politeness of such language, research using naturalistic, context-rich materials is lacking. To address this gap, we utilized short videos to assess politeness perception in literal, ironic, and prosocial lie scenarios while also exploring differences based on age, gender, and geographical location. Our sample included 288 participants from the United States and the United Kingdom. We focused on five different types of language: literal positive, blunt, sarcastic, teasing, and prosocial lies. Participants rated the politeness of these statements and completed surveys on communication preferences (Self-Reported Sarcasm Questionnaire and Conversational Indirectness Scale Questionnaire). While the demographic groups showed similarities, individual factors also shaped politeness perception. Older adults perceived teasing as less polite than middle-aged and younger adults, and male participants rated blunt and sarcastic statements as more polite. Geographical variations were found for prosocial lies, with U.K. participants rating them more polite than their U.S. counterparts. These findings underscore the importance of considering context-rich materials and individual factors in understanding the social functions of irony and prosocial lies. [ABSTRACT FROM AUTHOR]

While reminders can help by encouraging prosocial behaviors, we propose that they can also hurt. Across 10 studies, most of which focus on reminders to express gratitude, we find that reminders interfere with impressions of genuine prosociality. Whether people are reminded subtly (Studies 1a and 6–8) or blatantly (Studies 2–5) to express gratitude, the reminder is perceived to put social pressure on the potential thanker, making reminded thankers seem less genuine and less likable than spontaneous thankers. This is true from the perspective of both a third-party observer (Studies 1a and 2–7) and the receiver of thanks (Study 4), regardless of whether the judgments are about hypothetical (Studies 1a, 2–3, and 6–7) or real behavior (Studies 4–5). We find that this phenomenon can have material consequences: Receivers of gratitude expressions allocated a larger proportion of bonus money to a spontaneous thanker compared to a reminded thanker (Study 5). We also find that to overcome the decrement in their perceived genuineness, reminded thankers must engage in costly signaling by thanking more elaborately (Study 7), and reminded thankers spontaneously do this (Study 8). Overall, while reminding people to engage in prosocial actions may encourage laudable behavior (Study 6), our findings suggest that doing so may also undermine the actor's perceived genuineness, leading to material consequences and raising the bar for what is required to signal sincerity. [ABSTRACT FROM AUTHOR]

Copyright of Arts Magazine is the property of Thamar University 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.)

Purpose: This study aims to explore how source type can influence organizational assets proposed by source credibility theory (SCT) when paired with matched situational crisis communication theory (SCCT) strategies for accidental, preventable, and victim crises. Crisis communication delivered online provides an invaluable outlet for organizations to disperse information to stakeholders quickly. It has been shown that receivers of this information have motivational assumptions about sources having their own agenda for producing content. Thus, it is important to explore how sources tasked with delivering crisis responses can influence perceptions of the sincerity and credibility of the message. Design/methodology/approach: The researchers conducted a 3 (crisis response: matched accidental, matched preventable, matched victim) × 3 (source type: organization, CEO, The New York Times) online between-subjects experimental design (N = 623). Findings: By identifying how the source disseminating crisis responses influences message perceptions, findings from this study recognize how the crisis response is situated in a greater context. Since perceived sincerity and credibility were found to influence message acceptance and reputation, making intentional decisions that acknowledge both within a crisis communication strategy may benefit both future practice and research applications. Originality/value: The current study advances understandings afforded by SCCT, along with SCT, by experimentally testing the influence of these variables within crisis responses on outcomes such as account acceptance and organizational reputation. [ABSTRACT FROM AUTHOR]

A leader can discover the sincerity of their members, enhancing their work spirit. This study aims to understand transformational leadership behaviors that interpret member sincerity and its manifestation in fostering innovation in Islamic boarding school education. Employing phenomenology, data was collected through participatory interviews with the head and founder of Salman Assalam Science Islamic Boarding School, two teachers, and one administrative staff. Structured observations from activities to curriculum revealed inclusive leadership discourse. Triangulation, comprising observation and interviews, ensured data validity, further supported by member checks and audits. Findings indicate that sincerity in transformational leadership is likened to the soul, while action represents the body, fostering a conducive environment and nurturing creativity and innovation in Islamic boarding school education. [ABSTRACT FROM AUTHOR]

The purpose of the article is: to show the content of facilitative interaction; to present the functions of facilitative interaction; to describe our experimental research at secondary schools and to describe functions of facilitative interaction as the predictor of developing pupils’ soft skills. Methods of the research. The following theoretical methods of the research were used to solve the tasks formulated in the article: a categorical method, structural and functional methods, the methods of the analysis, systematization, modeling, generalization. Also, in our research we used empirical methods, such as statement experiment. The results of the research. According to the results of our research we proposed such functions of facilitation: the function of stimulation; update function; the function of forming the sovereignty of the student’s personality; the function of managing the educational process; the function of organizing the process of interaction; the function of providing a creative educational environment. Conclusions. We proved empirically, that functions of facilitative interaction in the pedagogical process at secondary schools are real predictors of developing pupils’ soft skills, such as: academic achievements, self-concept, attitude to school, creativity, conformity, curiosity, anxiety, locus of control, cooperation, recognition of value, acceptance, trust, the possibility to create the environment, the ability to participate in creative types of the activities, expressiveness, naturalness, empathetic listening, the ability to make a climate of liberation, stimulating self-initiated personal growth. Also, we proposed three groups of soft skills of such kind of emotive teaching, which can be called facilitative soft skills: empathy, respect, sincerity.

This work contains an attempt to understand the sources, evolution and results of the phenomenon of personal sincerity in the Soviet performing arts of the 1960s-1980s. This refers to three complementary tracks of the development of Soviet artistic culture (style, type, and method of perception) which determined various performing arts coming to the fore. Special attention is paid to author songs, theatre, cinema, and Russian rock. The material for such comprehension consists mainly of the personal experience of the author of the article, including observations and personal participation in the events described. The methodological basis of the work is a pragmasemantic approach, according to which meaning formation is determined by the contexts of socio-cultural practices, while personal subjectivity acts as a universal interface for such meaning formation, its dynamics, changes and interactions of contexts, including cultural and political ones. Meanwhile, subjectivity itself is formed in a specific historical and cultural context, including art and artistic culture. This, at the same time, contributes to the positioning of subjectivity in society, its self-realization and self-organization.

This article explores the importance of understanding and interpreting the Prophet's Sunnah (teachings and practices) accurately in contemporary society. It emphasizes the need to rely on authentic hadiths and to understand the Sunnah in light of the Quran. The article also highlights the significance of knowing the Arabic language and the context of the hadiths. It provides guidance on how to approach and interpret the Sunnah in a sound and accurate manner, and recommends the application of these controls in fields related to Islamic law and guidance. [Extracted from the article]

Democracy is upheld through the principle of majority rule. To validate the application of democracy, it is imperative to assess the sincerity of voter decisions. When voter sincerity is compromised, manipulation may occur, thereby undermining the legitimacy of democratic processes. This paper presents a general version of a symmetric dichotomous choice model. Using simple majority rule, we show that when a voter receives one or more private signals, sincere voting is an equilibrium behavior. A slight change to this basic model may create an incentive to vote insincerely. We show that even in a more restricted model where every voter receives only one private signal whose level of precision is the same for all the voters but depends on the state of nature, voters may have an incentive to vote insincerely. [ABSTRACT FROM AUTHOR]

In the book "Unmoored: The Search for Sincerity in Colonial America," Ana Schwartz explores the concept of sincerity in colonial New England. Schwartz argues that the pursuit of self-knowledge and sincerity was not unique to Ralph Waldo Emerson in the 19th century, but was also a preoccupation of colonial Americans. Through a close reading of colonial texts, Schwartz examines the development of sincerity and its ironic implications. She also explores the relationship between sincerity and settler colonialism, as well as alternative modes of relation found among Indigenous communities. The book offers insights into the complexities of sincerity in American history and encourages readers to critically consider the perspectives and limitations of individuals claiming sincerity. [Extracted from the article]

The title of this essay is intended as ironic. The irony resides in the fact that while the agents of state‐run Jewish conversion in Israel are preoccupied with the sincerity of conversion candidates, they are also troubled by the sincerity of their own religious belief and conduct. This essay will explore ethnographically how these religiopolitical actors engage with semiotic and interactive strategies of self‐suasion in order to reconcile their Zionist and religious commitments with the moral toll that they pay for knowingly facilitating less‐than‐ideal conversions. The essay demonstrates that while these actors embody the Israeli state's national missionary impetus to convert newcomers, they rely on a variety of communicative practices that help them project the constructed sincerity of converts onto their own self‐suaded religious sincerity. [ABSTRACT FROM AUTHOR]

If Company —with all its evasions and cancelled invitations—is a work of unprecedented unguardedness within the Beckett canon, then a special case may be made for its sincerity: that it resides in the novella's very gambits, decoys and "true feints." To arrive at such sincerity, Beckett may be read as the modernist novelist of voice—of a confessional voice that exposes its speaker without the buffetings character, plot, or self-dramatization. Such deprivations are, paradoxically, the product of a poetics of interiority and the practice of exagoreusis, a confessional mode in which a penitent verbalizes his thoughts without recourse to thematizing arrangement. Company 's sincere loneliness is therefore not found in any "congruence between avowal and actual feeling," as Lionel Trilling's seminal definition goes. Rather, it emerges as something inferential: that which remains when the impossibility of company is subtracted from a desire for it. [ABSTRACT FROM AUTHOR]

This article demonstrates how Paul's self-presentation in Phil 1:12–26 serves as an important exemplum to the Christian community, whereby Paul, in contrast to those who "proclaim Christ out of selfish ambition" (Phil 1:17), values the Gospel, and therefore values Christ above all things. However, Paul's synkrisis does not lead to self-boasting, but suggests that in regard to the Philippian community, "by his presence again [...] their boast might abound in Christ Jesus because of him" (Phil 1:26). This sincerity guides us to focus this article on the function of Phil 1:12–26 in preparing the exemplum of Christ in Phil 2:6–11. In order to reach our desired result, it is necessarily important to underline keywords that are constantly repeated in Phil 1:12–26, such as χριστός, κυρίος, καταγγέλλω, and καύχημα, which serve as a hinge between the first three chapters of the letter to the Philippians, in addition to προσκοπή and παρρησία. [ABSTRACT FROM AUTHOR]

Deceptionism about lying is the view that all lies are intended to deceive. This view sits uneasily with some cases that seem to involve lies not intended to deceive. We call these lies bald-faced because the liar lies while believing that the hearer knows that they are lying. The most recent deceptionist argument put forward by Rudnicki and Odrowąż-Sypniewska (this journal) defends the view that all genuine bald-faced lies are intended to deceive some of their hearers. I argue that this argument is interesting but problematic: its premises do not support the view that all bald-faced lies are intended to deceive but rather only that some people who bald-faced lie to institutions or large audiences intend to deceive someone. Also, genuine bald-faced lies addressed at institutions are intended to (non-deceptively) manipulate institutions rather than deceive anyone. [ABSTRACT FROM AUTHOR]

Most Americans believe that politicians do not try to keep their campaign promises. This deep level of cynicism threatens to break a fundamental link in representation and undermines the legislative process. If candidates cannot credibly convey their positions, then voters will not trust them to enact policies. Yet, we know little about the strategies politicians might take to convey the sincerity of their claims. We argue that politicians can signal sincerity by justifying their stances in moral terms or by taking more extreme positions. Across three experiments, our results suggest that moral justifications tend to enhance perceived sincerity, while extreme positions do not. In a fourth study, we show that extreme stances increase polarization in candidate evaluations, but moral justifications do not. Taken together, our findings suggest that moral justifications are a useful strategy to reduce cynicism without contributing to rising levels of polarization. [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]

This paper considers the commitments we make by our linguistic choices, and the things we are committed to by our uses of language; it also considers how these commitments can be avoided.

Copyright of Revue Electronique Internationale Pour la Publication de Recherches Juridiques is the property of Revue Electronique Internationale Pour la Publication de Recherches Juridiques 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.)

Sufism as a method has values in its practice. The implementation is carried out by individuals who are part of the family. This article aims to identify, analyze, and finally formulate the concept of Sufism values in family life. The data in this study were sourced from library that is relevant to previous studies and other sources, which are then described as descriptive-analytical. The results of the study state that family life and the practice of Sufism values can go hand in hand and even reinforce each other. This concept is contained in the sharia, tarekat, hakikat, and makrifat schemes of the family which are manifested in mahabbah, asceticism, patience, trust, gratitude, and sincerity. [ABSTRACT FROM AUTHOR]

Public discourse implicitly appeals to what we call the "Traumatic Untrustworthiness Argument" (TUA). To motivate, articulate, and assess the TUA, we appeal to Hawley's (2019) commitment account of trust and trustworthiness. On Hawley's account, being trustworthy consists in the successful avoidance of unfulfilled commitments and involves three components: the actual avoidance of unfulfilled commitments, sincerity in one's taking on elective commitments, and competence in fulfilling commitments one has incurred. In contexts of testimony, what's at issue is the speaker's competence and sincere intention to speak truthfully. The TUA targets trauma victims' competence rather than their sincerity. According to the TUA, empirical evidence shows that trauma undermines victims' trustworthiness with regard to speaking truthfully about their trauma by undermining their competence to remember the relevant event. We argue that what the evidence shows is rather that remembering traumatic events involves a distinct "mode of manifesting" the competence to remember particular events from the personal past. Trauma victims are competent to speak truthfully about their trauma and ought to be trusted at least with regard to the central details of the event. By suggesting otherwise, the TUA threatens an insidious form of epistemic injustice which Hawley's account helps us locate. [ABSTRACT FROM AUTHOR]

Assertions have a curious relationship to certainty. On the one hand, it seems clear that we can assert many everyday propositions while not being absolutely certain about them. On the other hand, it seems odd to say things like 'p, but I am not absolutely certain that p'. In this paper, I aim to solve this conundrum. I suggest a pretense theory of assertion, according to which assertions of p are proposals to act as if the conversational participants were absolutely certain of p. I suggest that this explains why absolute certainty is not required to make assertions, while it is still problematic to voice your uncertainties once you have made an assertion. By voicing your uncertainties, you thwart your very own proposal to act as if everybody was absolutely certain. [ABSTRACT FROM AUTHOR]

The present article examines Contra Academicos 2.5 in which Augustine seems to detail the influence of the libri Platonicorum on his conversion. In the first part of the paper, I argue that Michael P. Foley is correct to interpret Augustine's phrase "libri quidam pleni" as a reference to the libri Platonicorum. I advance the further claim that Augustine primarily has in mind Ennead I.6. This is in contrast to the argument alluded to by Pierre Courcelle and formally given by John J. O'Meara where such a reading of Contra Academicos misconstrues the relationship between Augustine and Plotinus. In response to O'Meara, I advance a threefold argument, a corollary of which is a novel reading of a Latin phrase (bonas res Arabicas) that has perplexed scholars. In the second part of the paper, I use my reading of Contra Academicos along with two considerations from Ennead I.6 to motivate a deeper understanding of Augustine's conversion. The present study develops recent lines of thought in Augustine scholarship and seeks to open new avenues for understanding the libri Platonicorum and their influence on Augustine's conversion. [ABSTRACT FROM AUTHOR]

The notion of "New Sincerity" has become central to the study of David Foster Wallace's prose over the years. The present article explores how the tonal arrangement that characterises the movement has lived on to influence contemporary art, examining Bo Burnham's popular comedy musicals as a notable example of this influence. Wallace and Burnham's common stance concerning cultural reception is argued to be indissociable from their socio‐cultural setting, with the two authors articulating parallel responses to an ongoing, multifaceted process of massification of public opinion, as well as to the consequences to cultural poiesis therein entailed. [ABSTRACT FROM AUTHOR]

Copyright of Prace Filologiczne. Literaturoznawstwo is the property of University of Warsaw 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 Service Industries Journal is the property of Routledge 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.)

There is a shift afoot in the global semantics of identity, and the previously dominant paradigms of sincerity and authenticity as proposed by Lionel Trilling are being supplanted—although not in toto—by the ascendant paradigm of "profilicity." Crucial to this new paradigm is "second-order observation," in which behaviors are enacted performatively in order to construct an "identity" which is then presented to the observation of a "general peer." Such are the contentions of Hans-Georg Moeller and Paul D'Ambrosio. In the Chinese case, the relationship between sincerity and profilicity becomes particularly important for understanding the transition towards the latter, given that the authenticity paradigm had less influence historically in shaping Chinese identities. For Moeller and D'Ambrosio, the regime of sincerity is represented by the Ruist (Confucian) ritual order. However, on another conception of sincerity also putatively inherited from Trilling, the regime of "sincerity" is explicitly "antiritualistic," and focuses much more on how internal belief states shape individual identities. I contend that this other conception of sincerity (which I call "P-sincerity") in which social behavior is primarily downstream of belief states actually properly belongs to the authenticity paradigm. I then rehearse how Ruist identities are formed subjunctively via the sincere performance of rituals guided by "second-order observation." In this mode, belief states are primarily downstream of social behavior. I conclude by arguing that a leap from this mode of sincerity directly into the new paradigm of profilicity will smooth the way for the formation of digital identities in China. [ABSTRACT FROM AUTHOR]

Purpose: This study aims to examine how consumers perceive the persuasion intent and sincerity of brand messages differently and to what extent the advertised brand sounds opportunistic within the context of a crisis, depending on what the message offers. Design/methodology/approach: In Study 1 (N = 163), the brand messages were manipulated in terms of control (an empathetic claim only), monetary reward (with a discount offer) and cause-related marketing (CRM) conditions. In Study 2 (N = 150), the message effects were replicated using a different product category. In Study 3 (N = 216), the three brand messages were examined under high vs low involvement conditions. Findings: The results revealed a linear decrease in negativity in consumer responses when the brand message offers CRM activity, followed by one that offers a discount. It was also found that the monetary reward message was perceived to have greater persuasion intent and be more opportunistic than other message types under low involvement, whereas such effects disappeared under high involvement. Conversely, the CRM message was perceived to have greater persuasion intent and be more opportunistic under high involvement (vs low). Originality/value: Amidst the global economic impact and corporate landscape changes, there is limited understanding of consumer responses to crisis-related brand messages. Rooted in the attribution theory and the persuasion knowledge model, this study fills the gap by examining how consumers assess the underlying motives of different message types and perceive brands as taking advantage of the crisis situation. [ABSTRACT FROM AUTHOR]

While livestreaming e-commerce is drawing increasing attention from advertisers, insights into the effects of streamer characteristics and platform affordances are discrete. This research adopts a sequential mixed-methods design that combines in-depth one-on-one interviews and a cross-sectional survey to (1) qualitatively map out crucial streamer characteristics and platform affordances from the perspectives of consumers and (2) delineate the underlying mechanisms through which these factors enable online purchases. In Study 1, guided by the frameworks of source credibility, personality, and the MAIN (modality, agency, interactivity, and navigability) model of affordances, we extracted five streamer characteristics (expertise, trustworthiness, attractiveness, sincerity, and excitement) and four affordances of livestreaming e-commerce platforms (synchronicity, network association, metavoicing, and searchability) that facilitate online purchases. In Study 2, drawing on dual processing theory, we exemplified two information-processing routes (i.e., experiential route and rational route) and identified perceived pleasure and product trust as parallel mechanisms predicting purchases. Results revealed that a steamer's attractiveness, sincerity, and excitement, as well as a platform's searchability affordance, significantly facilitate purchase intentions via perceived pleasure. Meanwhile, a streamer's expertise, trustworthiness, and sincerity, as well as a platform's network association and metavoicing affordance, significantly shape purchase intentions via product trust. [ABSTRACT FROM AUTHOR]

Prophethood is a very high status which cannot be obtained by struggle. It is given by Almighty Allah. Hazrat Muhammad peace and blessings of Allah be upon him is the last Prophet of Almighty Allah. Whoever knows the character of Prophet Muhammad, peace and blessings of Allah be upon him, his sincerity, his loyalty and the consistency of his words and deeds, will be sure that Muhammad, peace be upon him, is a true prophet. In this article, the logical arguments, given by Mujaddid-alf-Thānī have been discussed and analysed. However, from his claim of prophethood (rather his birth to his death), there are countless arguments that prove his truth and truthfulness. Hazrat Mujadid-alf-Thānī was great Islamic scholar and A great Sufi of Naqshbandī Mashrab in era of Akber the great Mughal King. The King polluted the real teachings of Islam and the basic concepts of Islam. Hazrat Mujadid-alf-Thānī rebuked him with his great teachings verbally and in the dorm of writings. He also cleared the concepts of Nabuwat and elaborated this concept with his rational arguments. [ABSTRACT FROM AUTHOR]

The present study investigated the relationship between satirical discourse processing and a theoretical model of satire comprehension known as satirical uptake. Word reading times and participant perceptions of sincerity for a set of minimally different satirical and nonsatirical texts were modelled considering individual differences such as need for cognition (NFC) and genre familiarity. Across two experiments, participants read either a mixture of satirical and nonsatirical texts (Experiment 1) or only satirical/nonsatirical texts (Experiment 2), indicating the degree to which they felt the meaning of the text was sincere. Results from both experiments demonstrated satirical texts were read slower than nonsatirical texts. Moreover, longer word reading times were associated with lower sincerity ratings for satirical texts, but only after participants encountered one or more satirical texts. NFC interacted with reading times in Experiment 1 but not Experiment 2, and there were no strong effects for genre familiarity in either experiment. The main conclusion drawn from these results is that successful satirical uptake may require greater processing effort, a result which aligns with theoretical models of satirical discourse as well as the related construct of verbal irony. [ABSTRACT FROM AUTHOR]

In our paper, we address the question of the authenticity of political rhetoric which uses the inclusive term "the people". We build on the knowledge of classical rhetoric on the importance of sincerity, one of the fundamental pillars of a speaker's ethos (character) and at the same time a prerequisite for his credibility. We introduce the term "rhetoric of people" to designate that part of deliberative rhetoric that addresses the people in a significant way, and bears their sealing in content, stylistic and argumentative plan. We especially single out populist rhetoric only as a special case of the rhetoric of people, in which there is a pragmatic use of authenticity as a tool to achieve specific social goals linked to the political capital of the speaker, primarily to image creation (we put it in opposition to charisma). Since style is a significant bearer of speech authenticity, our aim is to identify the stylistic values and stylistic strategies applied in the interest of authenticity and to elucidate them as instances of sincerity or, conversely, pretense. In doing so, we draw on the pragmatic grasp of linguistic style developed in the work of Professor Juraj Dolník (2010; 2023), who explains style through its anthropic character and social meaning. [ABSTRACT FROM AUTHOR]

This article argues that the reception of Augustinian ideas in Pascal and Nicole can be used to clarify what is distinctive in La Rochefoucauld's treatment of self-relations. La Rochefoucauld does not share the Augustinian dichotomy between self-love at the price of forgetting God and love of God at the price of self-contempt that is prominent in both Pascal and Nicole. Rather, La Rochefoucauld develops a conception of an attitude towards the self that could be described as self-acceptance. As he describes it, being open about one's character faults falls short of self-esteem, if self-esteem is understood as involving a positive evaluation of one's own character traits. However, it counterbalances these faults and can enhance the esteem in which we are held. And it offers a remedy for competing for social esteem which can be detrimental to our lives because the sincere person does not seek to be esteemed for qualities that are only pretended. At the same time, it overcomes an inflated self-image, thereby improving both social relations and the relation to the self. [ABSTRACT FROM AUTHOR]

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I offer a theory of advice. The theory has two parts: an account of the nature of advice, and an account of the quality of advice. In Sect. 2 I defend this definition: Advice: P advises R to X iff P communicates about X-ing to R in a manner that intentionally presents X-ing as worth reasoning to by R. In Sect. 4, I defend a tripartite account of the quality of advice: the standards relevant to whether advice is good concern rational agency in general, the advisee’s particular situation, and the topic of the advice. These accounts of the nature and quality of advice are superior to extant alternatives on the basis of both descriptive adequacy and absurdity. [ABSTRACT FROM AUTHOR]

Focusing on Paradiso 24, which contains the so-called test of faith, this essay argues that Dante is conflicted between his desire to remain faithful to the church of his time and his desire to seek the truth wherever it leads. Insofar as he is aware of this conflict but unwilling to acknowledge it explicitly, the result is a version of what Jean-Paul Sartre in Being and Nothingness called "bad faith." In Paradiso 24, to be sure, Dante is making a good-faith effort to glorify faith and to assimilate a theological account of what constitutes faith to the demands of his terza rima; nevertheless, the repressed conflict mentioned above manifests itself in "residues" that offer themselves for analysis. This essay focuses on three: the epithet of "chief centurion" (alto primipilo) that Dante (the pilgrim) applies to Saint Peter; the ambivalent treatment of syllogistic reasoning (not in canto 24, but when measured against two other cantos of the Paradiso); and finally, the metaphor of the coin that Peter applies to faith. [ABSTRACT FROM AUTHOR]