794 resultados para ethics of difference
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Reprinted from periodicals.
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Caption title.
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"Principles of medical ethics of the American Medical Association": p. 136-146.
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A collection of miscellaneous pamphlets.
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A collection of miscellaneous pamphlets on religion.
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A collection of miscellaneous pamphlets.
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The aim of the study is to investigate how special education teachers talk about their teaching in relation to bilingual students with dyslexia within Swedish compulsory schools. Data consist of transcripts from in-depth interviews with 15 special education teachers. According to the teacher narratives, the special education services appeared to be biased against bilingual students, as the support provided to bilingual students with dyslexia was revealed to be more or less the same as that provided to monolingual Swedish-speaking students with dyslexia. This bias is discussed in relation to the notion of difference blindness as well as in relation to practical constraints. Nevertheless, the teachers strongly advocated collaborative work with mother tongue teachers in order to facilitate dyslexia identification in bilingual students and to gain a more comprehensive picture of their language and literacy competencies, which is a desire that contrasts and contests a pedagogical monolingual master model within special education services.
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Thesis (Ph.D.)--University of Washington, 2016-06
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This article advances the discussion of the contentious question of links between global inequalities of power and violent responses, focussing on globalisation and non-inclusive forms of governance. Drawing on international political economy, the article criticises the nationstate-centrism in much political discourse, suggesting that both authority and security need to be reconsidered - to account for less plausible national borders and controls. It suggests that human security (including issues of development and equality) ought to replace national security as the primary focus of public policy. It draws attention to the intractability of difference, insisting that the terrorism of 2001 has complex transnational antecedents. Realist approaches to international order have become part of a problem to be overcome through further intellectual debate.
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Obesity and alcoholism are two common modern-day diseases. The cannabinoid CB, receptor antagonist rimonabant is in Phase III clinical trial for the treatment of obesity with preliminary results showing that it decreases appetite and body weight. Animal studies have shown that rimonabant is effective in the treatment of alcoholism. SR-147778 is a new potent and selective CB1 receptor antagonist. In animals, SR-147778 has been shown to inhibit CB1 receptor-mediated hypothermia, analgesia and slowing of gastrointestinal transit. In rats trained to drink sucrose, the oral administration of SR-147778 3 mg/kg, before the presentation of sucrose, decreased the consumption of sucrose. SR-147778 3 mg/kg also reduced spontaneous feeding in rats deprived of food and also in non-deprived rats. In Sardinian alcohol-preferring (sP) rats, in the alcohol-naive state, SR-147778 slowed the development of a preference for alcohol. in alcohol-experienced sP rats SR-147778 (2.5, 5 and 10 mg/kg p.o.) reduced the alcohol intake. When alcohol-experienced sP rats are deprived of alcohol for 15 days, there is a large intake of alcohol on reintroduction of alcohol, and this response was almost abolished by treatment with SR-147778. From the preclinical studies published to date, there is no obvious major point of difference between rimonabant and SR-147778, and both are promising agents for the treatment of obesity and alcoholism.
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In response to the question, 'Education for what?', this article argues the case for an ethical imagination. It begins by illustrating different approaches to ethics - Greek antiquity, Kant s categorical imperative, Levinas's interhuman ethic of care, and Foucauldian genealogy. On the basis ofthis, it suggests that ethics may be understood as a disposition of continual questioning and adjusting of thought and action in relation to notions of human good and how to be and act in relation to others. It then briefly considers education as an ethical activity, and sets out three interrelated axes for an ethics of engagement in education: intellectual rigour, civility and care. Using examples ofcitizenship and statelessness in Australia, it argues that building an ethical imagination is a valuable goal for education.
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Ao escolher o tema Gênero e Poder em Instituições Teológicas Protestantes da Grande São Paulo, a intenção é problematizar as relações de gênero nestes ambientes, a partir da realidade social diferenciada em que vivem homens e mulheres na docência. Partimos do pressuposto que há relações de poder aí engendradas que encurralam as mulheres naquele gueto de disciplinas que denominamos femininas , bem como um jogo de representações sociais que justificam a estereotipação das disciplinas e naturalização destas disparidades, uma vez que o poder a todo tempo se serve da diferença para referendar a dominação e a supremacia de um sobre outro, neste caso de homens sobre mulheres. A noção de gênero no enfrentamento do problema mulherSeminário tem um lugar central quando se quer descobrir o modo pelo qual os saberes e as práticas produzidas nestes ambientes estão estreitamente ligados à produção social do feminino e do masculino - enquanto categorias consideradas atemporais e permanentes - e as relações de poder endógenas a instituição, posto que é parte de um sistema religioso, onde a política é da dialética constante, pois um ratifica o outro, ou seja, o Seminário só tem a força de exclusão que tem porque encontra legitimidade na Igreja. Todavia, ainda que as diferenças formais permaneçam, formas de resistência sempre surpreendem a dominação, especialmente pela sutileza com que se firmam. A presença de mulheres nos Seminários, algo raro há alguns anos, pode ser lida com uma estratégia para irromper a dominação, sendo um meio seguro de entrar num espaço essencialmente masculino.
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Na história da humanidade, a realidade de conflitos e de guerras entre povos vizinhos têm sido comum. O que mais assusta é o fato que, o discurso religioso, ao invés de desencorajar tais realidades pode incentivar e justificar os projetos de poder dessas nações. O estudo da Bíblia Hebraica pode lançar luzes para o entendimento das realidades de conflito entre nações e para o papel do discurso religioso nestes. Para isto, essa pesquisa propôs-se a estudar narrativas que abordam a origem e o desenvolvimento de rivalidades e de conflitos internacionais. Especialmente, estudou as narrativas familiares e os oráculos proféticos que abordaram a rivalidade, os conflitos e o ódio entre Israel/Judá e Edom para propor uma releitura capaz de encorajar projetos de paz. Os exercícios exegéticos nas narrativas familiares (Gn 35-36) e nos oráculos proféticos contra Edom (nas coleções de oráculos contra as nações, no livro de Obadias, e em perícopes de Is 63,1-6 e de Ml 1,2-5) abordaram o material literário da Bíblia Hebraica para investigar sobre a origem e o desenvolvimento dos conflitos entre Israel/Judá e Edom. Especial atenção foi dada ao estudo da construção histórica do ódio e o papel da literatura religiosa no crescente desenvolvimento das rivalidades, animosidades e conflitos. O primeiro capítulo estudou a saga de Isaque como documento histórico e teológico que abordou a origem familiar da rivalidade entre os irmãos gêmeos, com diferenças significativas na construção de suas vidas e identidades. O segundo capítulo estudou, na literatura profética, os Oráculos contra as Nações e, mais especificamente, os oráculos contra Edom. Nesta fase estudou a importância desse gênero literário na construção de uma teologia mais universal que atribuía a Deus o controle da história, visando maior cuidado com Israel. O terceiro capítulo também avaliou outro material profético que abordou o conflito e, até mesmo, o ódio divino contra os edomitas (Is 63,1-6 e Ml 1,2-5). Nestes, percebeu-se o acirramento dos conflitos e a construção de um discurso religioso mais animoso contra Edom. Os estudos nas narrativas de rivalidade e de conflitos entre Israel/Judá e Edom na Bíblia Hebraica procuraram destacar, na dinâmica história de conflitos, as esperanças de paz para as relações internacionais. Sobretudo, propôs reler esses textos para a construção de um discurso religioso-teológico que estimule a tolerância e a ética da paz.
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Despite being widely acknowledged as one of the most important German dramatists since Bertolt Brecht, Heiner Muller (1929-95) still remains relatively unknown in the English-speaking world. This collection of plays aims to change that, presenting new translations and opening up his work to a larger audience. Collected here are three of his plays - "Philoctetes", "The Horatian", and "Mauser" - that together constitute what Muller called an "experimental series," which both develops and critiques Brecht's theory of the Lehrstuck, or "learning play." Based on a tragedy by Sophocles, Philoctetes dramatizes the confrontation between politics, morality, and the desire for revenge. The Horatian uses an incident from ancient Rome as an example of ways of approaching the moral ambiguity of the past. Finally, Mauser, set during the Russian civil war, examines the nature and ethics of revolutionary violence. The plays are accompanied by supporting materials written by Muller himself, as well as an introduction by Uwe Schutte that contextualizes the plays and speaks of their continued relevance today.
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This paper departs from this point to consider whether and how crisis thinking contributes to practices of affirmative critique and transformative social action in late-capitalist societies. I argue that different deployments of crisis thinking have different ‘affect-effects’ and consequences for ethical and political practice. Some work to mobilize political action through articulating a politics of fear, assuming that people take most responsibility for the future when they fear the alternatives. Other forms of crisis thinking work to heighten critical awareness by disrupting existential certainty, asserting an ‘ethics of ambiguity’ which assumes that the continuous production of uncertain futures is a fundamental part of the human condition (de Beauvoir, 2000). In this paper, I hope to illustrate that the first deployment of crisis thinking can easily justify the closing down of political debate, discouraging radical experimentation and critique for the sake of resolving problems in a timely and decisive way. The second approach to crisis thinking, on the other hand, has greater potential to enable intellectual and political alterity in everyday life—but one that poses considerable challenges for our understandings of and responses to climate change...