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Abstract Background Multiple sclerosis (MS) is an autoimmune disease of the central nervous system. MS causes many changes in the lives of its patients, forcing them to renegotiate their lives. Part of these changes are related to patients’ self- and others- mental representations. Despite the importance of mental representations in changes caused by or adaptation to MS, limited research has been conducted to examine the mental representations of people with MS. Methods This study examines the mental representations that Healthy Controls (HC) and people with MS (PWMS) have of themselves and others, including childhood and current self-images, as well as those of their mothers, love partners, and close friends. In both groups (HC (n = 82) and PWMS (n = 82)), participants completed demographic variables as well as a modified version of the comfortable interpersonal distance (CID) task in both passive (when protagonists approached them) and active modes (when participants approach protagonists). Participants estimated the point at which they felt discomforted. Results The PWMS group preferred a significantly larger interpersonal distance than the HC group for both current self-image and love partner. There is no difference between the two groups in preferring interpersonal distance from their childhood self-image, mother, and friends. Conclusions Based on the research results, it seems that PWMS experience a kind of alienation at the level of self-mental representations. This research can be helpful in modifying MS interventions and increasing the engagement of support systems.

Researchers note that Japanese national identity has been shaped by the nihonjinron ideology, which defines the country as culturally unique and mono-ethnic, thus constituting a divide between Japan and the rest of the world. However, in the context of globalization, the Japanese government, following the global trend, has engaged in a national branding program called “Cool Japan,” which aims to attract foreigners and therefore differs in its message from nihonjinron. Previous research suggests that, in reality, Cool Japan is not so much in conflict with nihonjiron narratives, but rather inherits their rhetoric. However, little attention has been paid to how foreigners are represented within this program. Therefore, our research question is this: How is the interaction between the nation/national subjects and foreigners portrayed in the Cool Japan discourse, and what characteristics are attributed to both groups? Through narrative analysis and critical discourse analysis, this study examines government-affiliated media: articles from the “Friends of Japan” section in a government magazine and episodes from the NHK documentary series “Japanology Plus.” The findings show that the analyzed materials reproduce the boundaries between Japanese people and foreigners, rearticulate Japan’s cultural uniqueness, and implicitly reinforce the narrative of mono-ethnicity. In “Friends of Japan,” foreigners are portrayed as enthusiasts of Japanese culture, expected to mediate between Japan and the world without being fully integrated. Similarly, in “Japanology Plus,” foreigners are depicted as “Japanophiles,” helping to bridge Japan and the world by sharing Japan’s uniqueness. The position of foreigners in this discourse is ambivalent: they appear subordinate to Japanese nationals but are also seen as capable of revitalizing the country’s economy and are thus valued. This duality reflects Japan’s struggle to balance globalization with affirming national identity in the logic of nihonjinron, highlighting the challenges of integrating foreigners into Japanese society.

The metamorphosis of otherness occurs under the influence of postmodern ethics and the changed perspective of the world even in contemporary novels. Therefore, I analyzed and interpreted this phenomenon in three contemporary novels: in the Slovenian novels Starec in jaz (TheOld Man and Me) (2017) by Sarival Sosič and Po celi ravnini pod nebom (Across the Whole Plain Under the Sky) (2022) by Jana Putrle Srdić, and in the Cuban novel Silencios (Tišine) (1999) by Karla Suarez. When explaining and connecting the concept of the Other and otherness, I relied on the understanding of the binary structure Absolute/Other, building on Nietzsche’s theory about the Apollonian and Dionysian poles of the once harmonious binary union. In the analyzed contemporary (Slovenian) novels, a new multi-perspective emerges, which, influenced by postmodern dynamics, bends and relativizes any binary entities. The analysis of the metamorphosis of otherness revealed that observed building blocks of binary motives (harmony/disharmony, Apollonian/Dionysian, culture/nature, heterosexuality/homosexuality) shake off established value signs by exposing their variability. The evolving attitude towards the entity of the Other, which no longer sees the world as a hierarchically arranged monolith, brings a multi-layeredness to contemporary novels both in terms of narrative and content. In the analyzed narratives, this is reflected in: the need for deeper literary empathy and tender narration; fusing of narrative perspectives and voices; the feeling of otherness towards both extreme spectral poles; longing for existential harmony or lost integrity; the representation of art as the last solid entity; constantly oscillating between the desire to withdraw and actively deal with the world, and the feeling of loneliness and the desire for solitude; the extension of binaries into modern triads. In the two Slovenian novels, the fluidity of sexual identity also comes to the fore, giving voice to forms of sexuality still unarticulated in Slovenian literature.

Abstract A 38‐year‐old pathologist developed multiple evanescent white dot syndrome (MEWDS). He documented his visual impairment in detail utilizing a light microscope for pathological diagnosis. Notably, the subjective defects illustrated by the patient were in good spatiotemporal agreement with diagnostic outcomes. The present report enhances the understanding of visual impairment associated with MEWDS through a comparative analysis of subjective experiences and objective clinical findings.

This paper analyses the recently published diary of the Marchioness of Fronteira, written between 1826 and 1842, from the point of view of the history of emotions. There are few diaries written by women in Portugal, especially in the troubled period of political instability, resulting from the Portuguese liberal revolution of 1820 and the consequent civil war, which led to the emigration of a significant number of the constitutional regime’s supporters. As it is primarily a travel diary, detailing encounters with other cultures and social realities, this provides a privileged source for understanding the emotions of its author, from her sociable interactions with people of both genders, and different social and geographic backgrounds. Analysis of these emotions and the author’s reactions enables study of her identity and self-perception, her emotional performativity, gender relations and her ties with an interconnected Europe.

I suggest here ecologies of the nascent state, posing the following general questions: what is this state and what is it to live, to fabricate modes of life, in its immanence? I believe populating this state is, by right, ‘ecological’, even if what I offer here is only a sketch or glimpse, playful as it is, of the possibility of such modes of life, of dwelling. As I develop it here, the nascent is in flight of being. It is populated by lesser, minoritarian existences. If it is ‘ecological’, it is because these existences, or modes of becoming, are themselves, in their own right, ‘ecologies’, that is, modes of dwelling, of life, on the ‘other side of existence’, as Antonin Artaud put it once, in exile from Being. The power to return eternally to the nascent state is the power to live, to dwell, in the absolute forgetfulness of Being, in the interstice where philosophy supposedly ends, but where it nevertheless begins again, in oblivion itself, where being is never already the verticality of Being, its difference with beings, but always nascent, in the beginning, eternally so.

In addition to human losses, the Second World War caused great damage to the economy of Bosnia and Herzegovina, especially to the industry that was exposed to severe destruction and damage. The situation was similar in the Bosnian Podrinje, and in the whole of northeastern Bosnia, where many residential buildings were destroyed. The Communist Party was not active in northeastern Bosnia, leaving room for its political and ideological opponents. More or less „Chetnik and Ustasha groups“ were moving around the surrounding forests, attacking the local population, harassing and looting them. The period of peace and stability from 1945 to 1991 enabled, among other things, the strong economic, educational, cultural and demographic development of Bosnia and Herzegovina. After the end of the Second World War, Bosnia and Herzegovina had an area of 51,121 km2. According to the 1948 census, 2,565,277 people lived in the area. There were 1,237,381 males and 1,327,896 females. There were 498,294 households. According to the 1948 census, there were 1,136,116 Serbs (44.29%), 788,384 Bosniaks (30.73%), 614,142 Croats (23.94%), 4,338 Slovenes (0.17%), and 675 Macedonians (0.03%), Montenegrins 3,094 (0.12%), other Slavs 12,947 (0.50%), non-Slavs 5,338 (0.21%) and unknown 193 (0.007%). In 1948, the Bosnian Podrinje consisted of eight districts (counties): Bijeljina, Foča, Goražde, Rogatica, Srebrenica, Višegrad, Vlasenica and Zvornik. At that time, Bratunac was in the Srebrenica County, and Čajniče was in the Goražde County. In this area lived 326,930 inhabitants. There were 123,798 Bosniaks (37.87%), 199,232 Serbs (60.94%), 2,938 Croats (0.90%), 78 Slovenes (0.02%), 41 Macedonians (0.01%), and 194 Montenegrins. 0.06%), other Slavs 144 (0.04%), non-Slavs 194 (0.06%) and unknown 21 (0.006%). In 1948, Bosniaks made up the majority of the population in the counties of Goražde and Zvornik, and Serbs in the counties of Bijeljina, Foča, Rogatica, Srebrenica, Višegrad and Vlasenica. According to the 1991 census, there were 4,377,033 inhabitants in Bosnia and Herzegovina. The most numerous people were Bosniaks, of whom there were 1,902,956 or 43.50%. There were 1,366,104 Serbs or 31.21%, 760,852 Croats or 17.38%, 242,682 Yugoslavs or 5.54%, the other 104,439 or 2.38%. According to the 1991 census, there were 412,729 inhabitants in the Bosnian Podrinje area, which is 10,136 or 2.52% more than in 1981. In the ethnic structure of the population, the most numerous were Bosniaks, who numbered 223,955 (54.26%). There were 170,402 Serbs (41.29%), 1,312 Croats (0.32%), 8,451 Yugoslavs (2.05%) and 8,960 others (2.17%). In the period from 1948 to 1991, the population of Bosnia and Herzegovina increased from 2,565,277 to 4,377,033, which is an increase of 1,811,756 persons (70.62%). The number of Bosniaks increased from 788,384 to 1,902,956 persons, which is an increase of 1,114,572 persons (141.37%). Serbs recorded an increase from 1,136,116 to 1,366,104 persons, an increase of 229,988 persons (20.24%), and Croats from 614,142 to 760,852 persons, an increase of 146,710 persons (23.89%). The number of others increased from 26,585 to 347,121 people, which is an increase of 320,536 people (1205.70%). In 1948, Bosniaks made up 30.73% of the total population of Bosnia and Herzegovina, Serbs 44.29%, Croats 23.94% and Others 1.04%. In 1991, Bosniaks accounted for 43.50%, Serbs 31.21%, Croats 17.38% and Others 7.93% of the total population of Bosnia and Herzegovina. In the area of the Bosnian Podrinje, the number of inhabitants, in the period 1948-1991. year, increased from 326,930 to 412,729, which is an increase of 85,799 people (26.24%). Bosniaks had an increase from 123,798 to 223,965 persons, which is an increase of 100,167 persons (80.90%). Serbs recorded a decrease from 199,322 to 170,402 persons, which is a decrease of 29,396 persons (14.51%), and Croats from 2,938 to 1,312 persons, which is a decrease of 1,626 persons (55.66%). The number of Others increased from 672 to 17,411 persons, which is an increase of 16,739 persons (2490.92%). In 1948, Bosniaks made up 37.87% of the total population of the Bosnian Podrinje, Serbs 60.94%, Croats 0.90% and Others 0.21%. In 1991, Bosniaks made up 54.26%, Serbs 41.29%, Croats 0.32% and Others 0.40% of the total population of the Bosnian Podrinje. During the socialist period, the number of Bosniaks in the total population of the Bosnian Podrinje continuously increased due to stable natural growth, peace, developed economy, health and the fact that a significant number of Bosniaks „hid“ in Yugoslavs and other groups. At the same time, the number of Serbs and Croats in the total population of this area was decreasing. This was, first of all, due to the departure of Serbs and Croats to neighboring Serbia, ie Croatia for employment or education.

The Confucian philosophy of the Dao of due consideration 恕 (shu) and of “Do not impose upon others what you yourself do not desire ” 己所不欲，勿施於人 undoubtedly involves the question of “others” and addresses the spiritual pursuit of individual equality, mutual agreement, and communality. Confucianism’s theory of practice 工夫 (gongfu), while emphasizing the establishment and success of oneself, also requires the ability to make others established and successful. There are basically three paths for the virtuous subject to reach others: “taking what is near at hand as an analogy ” 能近取譬 (neng jin qu pi), the “measure” 度 (duo) of considering other people’s emotions on the basis of one’s own emotions 將心比心 (jiang xin bi xin), and putting oneself in the place of others 推己及人 (tui ji ji ren). The present study, drawing on the long commentarial tradition, will fully explicate them as gongfu, that is, as concrete processes of moral practice, revealing the three paths of the Dao of due consideration from self to others, and interpreting them in relation to the dimension of the other in Confucian ethical philosophy. All three are unified and highly practical and are effective means of realizing Confucian benevolence 仁 (ren). They do not exist in a sequential ascending relationship. Through diligent moral practice, people can “help others to take their stand” 立人 (liren) and “help others to realize themselves” 達人 (daren) by following any one of the three types of gongfu.

It is widely affirmed that human beings have irreplaceable valuable, and that we owe it to them to treat them accordingly. Many theorists have been drawn to Kantianism because they think that it alone can capture this intuition. One aim of this paper is to show that this is a mistake, and that Kantianism cannot provide an independent rational vindication, nor even a fully illuminating articulation, of irreplaceability. A further aim is to outline a broadly Aristotelian view that provides a more fitting theoretical framework for this appealing conception of human value. This critique of Kantianism extends to contemporary theorists with a broadly Kantian orientation, including Christine Korsgaard, Stephen Darwall and John Rawls. The problem with these views, at heart, is that they attempt to ground morality in respect alone. Yet it is love, not respect, that brings irreplaceability into view. The paper closes with a sketch of a virtue-theoretic theory that follows Aquinas in taking love to be a master virtue that refines the other virtues so as to ensure a continuous and practically efficacious sensitivity to the irreplaceable value of fellow human beings.

Compensation is the effect of liability, which means, the penalty for breach of an obligation. When the liability of the air carrier is realized, the damage is incurred in the event of physical damage to the passenger (safety obligation), loss, damage or loss of goods or baggage Registered) and the delay in the implementation of the air transport contract. Compensation is estimated to the extent of damage, which is customary in the jurisprudence is between the two articles(1048) to(1168) of civil law no.(40) for the year(1951), but in the field of air transport the legislator has departed from this rule, having set a maximum compensation for the carrier responsible, In charging the carrier with liability for the entire damage (unlimited liability), the carrier may lead to the abyss of bankruptcy, thus depriving the carrier of its work in this important economic facility, while the international legislator did not neglect the passenger or shipper, as did not allow the derogation from the ceiling set by International agreements, so as to find a balance between the parties to the contract of carriage.may be modefid the article(1119) in civil law. The international legislator has endeavored to maintain the limited liability of the air carrier as long as it is good faith, but when it becomes ill-intentioned it becomes liable for the full damage and does not benefit from limited liability, and if the parties agree that compensation for the full damage is possible, because it does not contravene the public order.

Abstract Background Forgiveness is linked with well-being, and social and health research has focused on the role and aspects of forgiveness that has been recently suggested as a phenomenon of public health importance. The Heartland Forgiveness Scale (HFS) was developed gathering three subscales to assess the forgiveness of others, forgiveness of self, and forgiveness of situation. The present study aimed to adapt the HFS into European Portuguese, and investigate its reliability and validity. Methods Translation and cross-cultural adaptation were conducted using a multistep forward-back translation process. Internal consistency was assessed by Cronbach’s alpha. Confirmatory factor analysis was conducted to verify that the factor structure is the same as in the original HFS. The short version of the Ruminative Response Scale (RRS) and the Satisfaction with Life Scale (SWLS) were used to examine convergent validity. Results A sample of 222 university students, selected through convenience sampling, was used to access the validity of the European Portuguese version of the HFS (EPHFS). Cronbach’s alpha for the European Portuguese HFS subscales were 0.777, 0.814 and 0.816 for Self, Others and Situation, respectively, indicating acceptable reliability. The 3-factor model of the original HFS was replicated in confirmatory factor analysis. As expected by evidence in the literature, positive and statistically significant correlations were found between SWLS and HFS and subscales. RRS showed negative and statistically significant correlations with HFS and subscales. Conclusions The European Portuguese version of the HFS presented acceptable internal consistency, construct validity and confirmed the three-factor structure of the original HFS.

“The Language of Rhetorical Feminism, Anchored in Hope” honors contemporary expansions of rhetoric in terms of theory, practitioners, and practices. I’ve forged a new pathway that begins at the nexus of rhetoric, feminism, and hope, a juncture where the traditionally disregarded rhetorical practices and powers of so-called Others can be appreciated for their potency. Their purposeful resistant rhetorical praxes provide the constituent features of a theory I call “rhetorical feminism.” My hope is that the best parts of these rhetorical feminist praxes will meld with the best parts of rhetoric writ large.

Crtical aspects of “gestation for others”. Freedom or limit of female self-determination: neo-patriarchy and technology This essay is focused on the theme of “gestation for others”. The GPA highlights some ethical problems in relation to the commercialization of the female body for reproductive purposes. In this perspective, the link between exploitation of the female body and accumulation of resources is connected to the economic-capitalist paradigm. In convergence with the development of biotechnology, female reproductive capacity is at the center of an economic fragmentation mechanism.

Developmental and neuroscience works have demonstrated that the moral judgment is influenced by theory of mind (ToM), which refers to the ability to represent the mental states of different agents. However, the neural and cognitive time course of interactions between moral judgment and ToM remains unclear. The present event-related potential (ERP) study investigated the underlying neural substrate of the interaction between moral judgment and ToM by contrasting the ERPs elicited by moral judgments for self and for others in moral dilemmas. In classic moral dilemmas, the agents must choose between the utilitarian choice (taking the action to kill or harm an innocent person but saving more people) and the non-utilitarian choice (taking no action to kill or harm the innocent person but letting some people die). The ERPs were recorded from participants who made moral judgments for self and for others when the agent made utilitarian or non-utilitarian choices during the dilemma. The results revealed that the moral judgment for others elicited a larger frontal late positive component (LPC, 500–900 ms) than that for self when the agents made utilitarian choices, while no difference was observed on early components of N1, P2, and N2. Moreover, individual differences in mentalizing ability were negatively correlated with the LPC amplitudes. These findings suggested that ToM modulated the late controlled process but not the early automatic process during moral judgments.

The significance of this work for contemporary feminist theory is that it points to the fact that, although in recent years, the work of women's organizations and affiliates of the Serbian Charity Cooperative Society and the Circle of Serbian Sisters of Subotica has remained until. These are female politicians and humanitarians who, through their work through women's organizations, have worked to educate girls. They are Danica J. Konjovic, Mica Radic, Anastasia Manojlovic, Manda Sudarevic and others. The work was based on the material of the Historical Archives of the City of Subotica, the archives of the Serbian Orthodox Church Municipality in Subotica, as well as other relevant literature that dealt with the study of the importance of charities in Subotica. The paper deals with Bunjevke and Serb women from Subotica, because the general and scientific public know little about their work.

This contribution is an analysis of difference between alternative communities and a case study of others in a community of others. There is no academic consensus in the geographical field about others ruralities. Through the exam of the alternative spaces is possible to advance in the interpretation of the difference and the others. We seek to give a big picture of the alternative communities in depopulated areas and the differences between them. The alternative communities grouped in the Red Iberica of Ecoaldeas are the empirical example with a specific case study: Tierras Altas in Soria (Spain). The technique of investigation in the documentary interpretation of its own sources: leaflets, advertisements, propaganda and information leaflets. A systematic inventory and analysis of the journalistic reports on these initiatives is a secondary source. In addition, geo-ethnographic methods are used in the case of study. The study reveals different -and even contrasted-types of rural alternatives in Spain, based in new form of difference/alternative (rural) lives in a specific and special place and singular housing. It are concluded that among the other alternatives there is no convergence in its self-definition, an open category. It constitutes the symbiosis between nature, community and individual. The relationship between others alternatives and the nature/land is a central element in the discourse, tactics and strategies. In addition, social exclusivity is one of the characteristics of many alternative settlements. It eliminates the conflict between traditional rural communities and new comers.

How to treat others is a key topic in Laozi’s thought. Laozi not only advocates “non-action” (wuwei 無爲), or not interfering with others, but also hopes that actors will take some positive responsibilities for others. He expects that actors can implement the instructions of Dao 道 and fulfill the role of “assisting others to achieve their self-so-ness but not daring to interfere” (chapter 64). He believes that “one person will become more abundant when he contributes to others” (chapter 81); that is to say, actors and others are always in the process of mutual attainment. What he claims can be summarized by the dual assertion “to do V1, but not to do V2” (V means a type of action), containing two kinds of responsibilities: the situations represented by “not to do V2” are concrete manifestations of “non-action,” which refers to the negative responsibility of non-interference with others, while the situations signified by “to do V1” are essentially a kind of action of assisting others, which is a positive responsibility for others. There is a subtle cooperative relationship between “assistance” and “non-action.” In a nutshell, what Laozi expects is a responsibility to support others to actualize their authentic self on the premise of earnestly respecting the spontaneity and autonomy of others. When the focus on “non-action” is broken through, we can grasp Laozi’s thinking deeply and expand our understanding of his thought.

Alasdair MacIntyre doubts that Confucianism can discuss the relationship between individuals and community because he maintains that it is impossible to discuss the topic in depth without a Western conception of individual rights. In this article, I show that Neo-Confucianism pays extensive attention to the relationship between individuals and community by working through several Chinese thinkers’ theories from the 11th to the 17th centuries. Neo-Confucianism seems to be focused on the exploration of the common principles of a community, but its real intention is ensuring the fundamentality of individual selves and making up for limitations caused by an excess of individual limitations. Thus, a new relationship is formed between individuals and community; that is, all individuals are equal and the common principles of community are independent of any individual. In order to make each individual harmonize with common principles, some mainstream Neo-Confucian thinkers attached great importance to the effort (gongfu 工夫) of “eliminating personal desires” (qu renyu 去人欲) since they thought that personal desires represented a selfish appeal that contradicts common principles. Influenced by this line of thinking, Neo-Confucianism fell into the predicament where individuals were suppressed, but this shortcoming was corrected in its later stage by defending the right to satisfy individual desires for survival. This study shows that Neo-Confucian discourse has given much thought to the problem of the relationship between individuals and community.

An interconnected and interdependent world in the age of globalisation invites Christianity to a different understanding of sin, which has been individualistically understood, because individualistic understanding of sin is impotent to address injustice or oppression caused by collective sins, wherein human beings have been collectively involved in. In order to overcome individualistic understanding of sin, this article is critically engaged in the concepts, such as concrete totality, which sees both individuality and socialness as constitutive parts of human beings, tyranny of collective identity through which oppression and injustice is carried out to unspecified others and retreat from truth to omnipotence, which is a concretised example of tyranny of collective identity in a nation-state building of the United States. Retreat from truth to omnipotence means that the United States covers its blamable history with relation to Native Americans and immigrants and justifies the discrimination and exclusion of others using untrue social, political, hygienic and economic reasons. Retreat from truth to omnipotence is not a temporal aberration but a constant repetition in the US history. To address discrimination and exclusion of others necessitates a new understanding of sin, that is, sin of human beings as concrete totality rather than an exclusively individualistic view of sin. Contribution: The article explores a necessity of emphasizing collective dimension of sin to address injustice and oppression caused by tyranny of collective identity in a globalizing world. It provides a theological foundation for building a welcoming political community to immigrants who have been unjustly discriminated or excluded.

Douglas Harding developed a unique first-person experimental approach for investigating consciousness that is still relatively unknown in academia. In this paper, I present a critical dialogue between Harding, Sartre and Merleau-Ponty on the phenomenology of the body and intersubjectivity. Like Sartre and Merleau-Ponty, Harding observes that from the first-person perspective, I cannot see my own head. He points out that visually speaking nothing gets in the way of others. I am radically open to others and the world. Neither does my somatic experience establish a boundary between me and the world. Rather to experience these sensations as part of a bounded, shaped thing (a body), already involves bringing in the perspectives of others. The reader is guided through a series of Harding’s first-person experiments to test these phenomenological claims for themselves. For Sartre, the other’s subjectivity is known through The Look, which makes me into a mere object for them. Merleau-Ponty criticised Sartre for making intersubjective relations primarily ones of conflict. Rather he held that the intentionality of my body is primordially interconnected with that of others’ bodies. We are already situated in a shared social world. For Harding, like Sartre, my consciousness is a form of nothingness; however, in contrast to Sartre, it does not negate the world, but is absolutely united with it. Confrontation is a delusion that comes from imagining that I am behind a face. Rather in lived personal relationships, I become the other. I conclude by arguing that for Harding all self-awareness is a form of other-awareness, and vice versa.

Abstrak Prokrastinasi berdampak pada prestasi akademik, maupun kesehatan mental. Meskipun pemaafan termasuk dalam atribut psikologi positif, bukti mengenai hubungan antara pemaafan dan prokrastinasi mengesankan adanya pertentangan. Penelitian ini bertujuan untuk mengkaji hubungan antara pemaafan dan prokrastinasi akademik pada mahasiswa. Terdapat 127 mahasiswa sarjana dari Program Studi Ilmu Gizi, Fakultas Kedokteran, Universitas Diponegoro, Indonesia, yang terpilih sebagai subjek penelitian menggunakan teknik stratified random sampling. Data dikumpulkan menggunakan Skala Psikologis Pemaafan (32 aitem, α = 0,888) dan Skala Prokrastinasi Akademik (41 aitem, α = 0,916). Hasil penelitian menunjukkan hubungan yang negatif dan signifikan (rxy = -0,358, p = 0,000). Besaran prediksi yaitu 12,8%. Hasil lebih jauh menunjukkan korelasi negatif antara pemaafan diri sendiri, orang lain, maupun situasi dengan prokrastinasi akademik. Perbedaan besaran kontribusi pemaafan di antara objek yang berbeda didiskusikan lebih jauh. Kata kunci: pemaafan; diri sendiri; orang lain; situasi; prokrastinasi akademik; mahasiswa Abstract Procrastination has an impact on academic achievement, as well as mental health. Although forgiveness is included as an attribute of positive psychology, the evidence about the relationship between forgiveness and procrastination impress contradiction. This study aims to examine the relationship between forgiveness and academic procrastination in college students. There were 127 undergraduate students from The Department of Nutritional Sciences, Faculty of Medicine, University of Diponegoro, Indonesia, who was selected as research subjects using the stratified random sampling technique. Data were collected using The Forgiveness Psychological Scale (32 items, α = .888) and The Academic Procrastination Scale (41 items, α = .916). The results showed a negative and significant correlation (rxy = -.358, p = .000). The effective contribution is 12.8%. Further results showed negative correlations between forgiveness of self, others, and situations with academic procrastination. The differences in the amount of the contribution of forgiveness between different objects discussed further. Keywords: forgiveness; self; others; situations; academic procrastination; college students

In this paper, I argue that hypothesis 3 of Plato’s Parmenides presents a kind of cosmological lesson that shows why the “one” needs to be understood as an essential principle of order when examining what the “others” to the “one” would be like. At face value, the “others” are defined as opposite to the “one,” and so they cannot be “one.” Nevertheless, Parmenides claims that the “others” must not be entirely devoid of the “one.” This is because the kind of “one” in question, a form-like principle rather than a unit, is responsible for the “others” to be a discursive “many” which is required for them to be considered as “others” in the first place. I argue against the view that pairing of hypothesis 3 and 4 is merely aporetic, and propose that the lessons of hypothesis 3 can be sustained in light of hypothesis 4. The benefit of this reading is that Parmenides’ claim that denying forms would destroy the power of dialogue at 135c2 can be seen as upheld. And it contributes to the task of learning to think through the relationship of forms and participants by examining the way that discursive “others” are different from, but essentially dependent upon on a form-like principle of order.

In the first chapter of the paper we elaborate on the attitude towards the Other in the European Union by discussing two adversative yet simultaneous processes taking place in the EU. The first tendency is a legacy from the centuries-lasting model of European unification against certain important Others. The second one refers to the aspiration of the supra-national European project to encourage in an unprecedented manner the co-existence with the otherness. We argue that this ambivalence results from the fact that the transformation of the attitude towards the otherness takes place with different tempo in the different social spheres. In the second chapter we develop further the reflection on the EU attitude towards the Other by focusing on the East European Other. We discuss the normative and de facto application of the European values both in the West and in the East part of the continent. In the last chapter we articulate two separate discourses framing the European values. The first one refers to the essentialist approach looking for a metaphysical reasoning of their universality by developing the common culture, history and spirit rhetoric. The second reading of the European values presents them in a more postmodern and debatable way and offers a mechanism for reconciling the heterogenic East-West European society.

The essay explicates the polycentric awareness as a ground of communication with anyone, anytime, to the extent that all communication is a sense making process about something. This makes accessible “Others” from other times, present in texts which open communication through linguistic and cultural media. We read Plato and argue with him about justice, or debate the issue of beginning of the universe with astronomers. These two levels, polycentric and dialogical, is supplemented by a concrete analyses of body as an active and interactive dimension with many contemporary technical media, from film, television, Internet, and smart phones. Santrauka Straipsnyje gvildenamas policentrinis potyris kaip komunikacijos pagrindas su bet kuo, bet kada ir tuo lygmeniu, kuriuo bet kokia komunikacija suprantama kaip prasmė, kurianti kokį nors procesą. Dėl to tampa pasiekiami „Kiti“ iš kitų laikų, aprašomų tekstuose, atveriančiuose komunikaciją per lingvistines ir kultūrines medijas. Skaitome Platono tekstus ir ginčijamės su juo teisingumo klausimu arba diskutuojame apie visatos pradžią su astronomais. Šie du lygmenys – policentrinis ir dialoginis – papildomi konkrečiais tyrinėjimais, skirtais kūnui kaip aktyviai ir interaktyviai dimensijai, susietai su daugybe šiuolaikinių techninių medijų – pradedant filmais, televizija, internetu ir baigiant išmaniaisiais telefonais. Reikšminiai žodžiai: komunikacija, medijos, kūniškumas, interaktyvumas, Kiti.

Dini anlamda diyalog, hem aynı dinden kaynaklanan grupların kendi aralarında, hem de farklı dinlere mensup insanların inanç ve düşüncelerini birbirlerine zorla kabul ettirme yoluna gitmeden, birbirlerine hoşgörü içinde bakabilmesi, ortak meseleler etrafında konuşabilmesi, tartışabilmesi ve işbirliği yapabilmesidir. Bu anlamda tarihte yaşayan dinler arasında doğal diyalog faaliyetlerine rastlanmaktadır. Ancak bunun bir plan ve program dahilinde ve resmi kurumlarca yürütülmesi II. Vatikan Konsili'nden sonra gündeme gelmiştir. Din toplumun vazgeçemediği bir unsurdur. Dolayısıyla dini, dinleri, onların neden varolduğunu ve ortak mesajlarını doğru anlamak, dinlerarası diyaloğa neden ihtiyaç olduğu sorusunun cevabı olacaktır.

The novel of Savushun by Simin Daneshvar is one of the most significant Persian novels ever written. This novel deals with an important period in Iranâs political and cultural history and portrays the presence of foreigners in this country. Images of others dominate Savushun . We can also see a negative image of Britain and its allies as they invaded and occupy parts of southern Iran and plundered peopleâs property. Only Ireland is portrayed fairly positively in the minds of the novelâs characters. Daneshvar has painted quiet a negative image of the uncivilized Indian mercenaries in Savushun. The image of Iranians is crystallized in the character of âJosefâ â the novelâs hero âwho fights for freedom and independence and becomes a martyr on the path to reach a noble goal.Â

 This research is analyzes the study done by Gheibah on Ibn-Fadlanâs treatise. Gheibah regards the treatise as a text which emphasizes the incapacity and failure of Arab Islamic civilization. The most important point of the article is that Gheibahâ text reveals the change of Ibn-Fadlan from the glorious political and religious strength Abbasids to a state of defeat and alienation. According to Ibn-Fadlan treatise, the Islamic character undergoes changes to be empty of the original identity, reforms into a western subject, and is overpowered by the success in the west, and become naturalized and baptized into the social texture of the western society. He also reveals the idea on which Crichton built his novel to create doubt about the merits of eastern civilization by forcing the traveler, Ibn-Fadlan, to be overwhelmed by the west and create an imaginary picture of the contact between the two civilizations: the Islamic Arab world and the pagan Viking world, while the victory belongs to the latter. In this way, the two civilizations are misrepresented in the treatise under study.

Abstract To be culturally aware is, undoubtedly, a prerequisite for professional and personal success in the globalized world we live in. If our students are to develop into competent professionals, able to grasp the complexity of any communication act, then they need more than the technical and the language skills which they acquire during their studies. Cultural awareness has been on foreign language teachers’ agenda for many years now. This article looks into how this skill can be enhanced in the foreign language class, and, moreover, it argues that, before being culturally aware (aware of other people’s cultural similarities and differences), one needs to be self-aware (aware of one’s own patterns of thinking, speaking and relating to the others, be they simply others or significant Others).

Belief reasoning is typical mental state reasoning in Theory of Mind (ToM). Although previous studies have explored the neural bases of belief reasoning, the neural correlates of belief reasoning for self and for others are rarely addressed. The decoupling mechanism of distinguishing the mental state of others from one’s own is essential for ToM processing. To address the electrophysiological bases underlying the decoupling mechanism, the present event-related potential study compared the time course of neural activities associated with belief reasoning for self and for others when the belief belonging to self was consistent or inconsistent with others. Results showed that during a 450-600 ms period, belief reasoning for self elicited a larger late positive component (LPC) than for others when beliefs were inconsistent with each other. The LPC divergence is assumed to reflect the categorization of agencies in ToM processes.

The origins of Man are in Magic Thought. The evolution of Human Beings over six million years is in fact the history of the rationalization of Magic Thought. The goal was the political control of masses through the fundamental mechanism of the feeling of guilt. Here we can find the roots and the basis of capitalism. The division of labour and the protestant spirit. The name “Unreason” was applied to Magic Thought as a part of this process. In the past, Reason gave psychiatry the mandate of rationalizing Unreason. Each of us is a Russian doll, in which each internal self represents all of our previous ages. Our society keeps magic thought confined to infancy. But reason is like a thin film which surrounds all the magmatic internal area of Unreason and the original Magic Thought. This film gets torn frequently and easily. Thus some people hear the voices of both living and inanimate beings, coming out of the wind or of streams in forests. And then Reason says that this is an illness – mental illness. Psychiatry acts as carrier of the “social mandate of control”. This is the mandate on behalf of Reason for Unreason to be rationalized. The truth is simply that what the collective mind, psychiatrists and justice call Unreason or Madness is actually other people’s Reason. From Immanuel Kant onwards, we know that the world is constructed by the self. We don’t know reality, which, by extraordinary intuition, he called “the thing in itself”. In fact, he was the first to understand psychosis. However, as the Ey rightly says, in this world of Reason the individual subject builds his own world through collaboration and in tune with others. But building the world also means building the self. Work is a form of slavery and a form of dependence. An addictive activity which hurts us and at the same time makes us happy. Work is simply a need for everybody. A need but also a right. This is one of the roles of States, which they delegate to the so-called free private initiative. In capitalism, which does not guarantee work for everybody, the state and society as a whole have simply given up on one of their responsibilities. Work makes us free to the extent to which it brings about integration. At the end of the day integration is the only true therapeutic practice. Psychiatry derives from the tradition of the total institution, which was invented with a single goal in mind: to exclude and repress subjectivity and diversity. From this point of view, particular damage has been caused by the distinction, made at managerial level, between the Health and Social sectors. The truth is that the real cure for mental illness, just as for any other disability, is integration. And there is no better integration than that which involves constructing the world together. As is known the phrase “work makes free” still has a sinister ring related to recent history, displayed as it still is over the entry to the Auschwitz concentration camp: “Arbeit macht frei”. This phrase, which is certainly not devoid of internal logic, was used to attempt to legitimize the horror of the camps. In fact, this logic had simply been adopted from the philosophy and practice of total psychiatric institutions. In accordance with what has been said so far, work as a therapeutic measure has no place outside a free contract with an employer, by making the most of the creative or technical abilities of each individual, which is underlined by the fact that each person is paid for what he actually produces.

In this time, there are a lot of accidents, like flood, landslide, fire, dryness, storm, tsunami, earthquake, and mount eruption. A lot of victims in these disasters. The victim have never represented an object choice, even victim have never chosen. Social reality describing to live together that demand a good social relationship and interaction of intersubjectivity. The Gabriel Marcel’s concept is the most relevant concept. The problems are what is the nature of “I” according to Marcel? How about the concept of relation of intersubjectivity? What is the concept of Love and Hope? What relevancy the Gabriel Marcel’s concept with human and emphaty with the victim of disaster? The Result of research are: According to Marcel’s view of existence of human being cannot be objectivied. The existence is my real experience as a subject in the world. In other word, existence represents the complexity of all factors that signs my live. Because of Marcel’concept gave appreciation for relation, he sure that man is the dynamic creature, always be achieve the level of to be. This level require to be confessed because to become to be myself, somebody will depend on its relationship. Intersubjective relationship according to Marcel marked with attendance. The mystery of human being is on this relationship. Attendance represents the meeting I – Thou, not only be comprehended simply as a meeting someone in the space. Attendance realized with the love, and faithfulness. These unsure are the important elements in understand and feel disaster victim, not as an object felt pity. Expectation will penetrate the certainty, which can make the calm human being and not afraid to death, also for the disaster. Expectation will appear the belief. Despair becaused of losing the expectation, belief, and love. These elements will realize the awareness to the eternity love, inclusive of God. Love represents the philosophic key on Marcel’concept which find the balance solution. Love gives the meaning of intersubjective relationship. With Love, the object will never died. Love gives the eternity meaning, to remove the hate each other, like expectation when removing the fear, despair. The contrary, expectation gives someone the confidence, certainty to uncertainty. Love and expectation confirm the self- faithfulness to the others inclusive of God.

This article demonstrates that the science fiction’s visions of the future are not exempt from problems of rasism even when openly opposed it. Film and TV Star Trek production is commonly regarded as a significant example of courageous and effective intervention of mass culture on the widespread racial prejudices legitimized by the public policy. Subsequent interpretations, however, in its ‘emancipatory text’ finds smuggled recurrences of the same racial discourse against which it acted, whether it concerns other ‘races’ on Earth or space aliens. A fair interpretation would have to conclude that the white male norm requires effort of its ‘deconstruction’ that would be more extensive then involvement in the program the non-white characters - if we do not want to extend his exclusive and discriminatory rule, in mitigated or disguised form, to the galaxy.

As palavras que se seguem constituem uma tentativa de explorar os diversos sentidos que revestem a figura do «com» [mit], tal como surge configurada ao longo dos §§ 25-27 de Sein und Zeit. Escutaremos atentamente aquilo que Heidegger tem a dizer a respeito da necessária determinação do ser-no-mundo [in-der-Welt-sein] como ser-com [Mitsein] e veremos, depois, em que medida a sua analítica existencial faz (ou não) depender a constituição do ser-si-mesmo [Selbstsein] da figura do outro. Por último, e em jeito de conclusão, tentaremos mostrar como Heidegger articula a interrogação pela ipseidade ou pelo «quem?» [Wer?] do ser-aí quotidiano [alltägliche Dasein], com uma breve reflexão acerca da inautenticidade [Uneigentlichkeit] fáctica em que o mesmo muitas vezes parece soçobrar. Será então, estamos em crer, o momento apropriado para debatermos o significado da controversa noção heideggeriana de «eles» [das Man], aproveitando também o ensejo para lançarmos a questão relativa à responsabilidade (ética?) do Dasein. Metodologicamente, contornaremos (sempre que possível) os tradicionais comentários a respeito das infinitas modalidades alternativas de tradução do jargão filosófico heideggeriano.The words that follow are an attempt to explore the various meanings that overlay the figure of the «with» [mit], such as it comes configured along the §§ 25-27 of Sein und Zeit. We will listen carefully to what Heidegger has to say about the necessary determination of the being-in-theworld [in-der-Welt-sein] as being-with [Mitsein], and see, then, to what extent does his existential analytic forces (or doesn't) the constitution of the being-one's-self [Selbstsein] to depend upon the figure of the other. Finally, and in conclusion, we will try to show how Heidegger articulates the question about the selfhood or about the «who?» [Wer?] of the everyday being-there [alltägliche Dasein] with a brief reflexion about the factical inauthenticity [Uneigentlichkeit] in which it often seems to sink. It will then be, we believe, the appropriate moment to discuss the meaning of the controversial Heideggerian notion of the «they» [das Man], also taking advantage of the opportunity to launch the question of the (ethical?) responsibility of the Dasein. In terms of method, we'll avoid (whenever possible) the traditional comments about the endless alternative ways of translating Heidegger's philosophical jargon.

Otázka, kterou jsme chtěli v tomto příspěvku zkoumat, se týká způsobu, jakým se mezi atlety utváří soucit a společné porozumění. Naše diskuse o ostatních se neobrací k deontologickým problémům (např. měli bychom respektovat naše soupeře) či technickým problémům (např. jak zajistit rovnost mezi atlety). Následující bod chceme předložit jako svůj závěr: "Základ sportovní etiky leží v tělesně založeném společenství s ostatními." The sports issue which we wanted to examine in this paper, by proposing the viewpoint of others, is the way in which sympathies and common understandings are established among athletes. Our discussion of others does not address deontological issues (we should respect our competitors, for instance) or technical issues (how we ensure equality among athletes, for instance). We want to present the following point as our conclusion: "The foundation of sport ethics lies in body-based commonality with others."

This article refers to the scientific and professional relations between Serbian economists and their counterparts from the West. Opinions of Serbian economists about the others and otherness are considered within the context of post socialist transformation at the turn of millennium. Firstly, the statements about scientific exchange with foreign, i.e. Western professionals and institutions are discussed referring to experienced pleasant and unpleasant surprises as well as to the effects of scientific cooperation in view of "we"-"others" relationship, i.e. mutual learning process and reception of knowledge and professional behavior types. In relation to that, the differences between egalitarian liberals and libertarians among our economist", are pointed out. Finally, arguments of interviewed experts about privatization in Serbia, its characteristics and effects are presented.

Undergraduate student orientation leaders play a vital role in many new student orientation programs. Although the leaders assume many responsibilities, little is known about how these students benefit from this experience. This qualitative study examined what students learned from being student orientation leaders. Students’ learning occurred in four areas: intrapersonal growth, skill development, understanding of others, and understanding of the institution. Results of this study highlight the benefit of incorporating upper division leaders into orientation programs. In addition, it illustrates how new student programs provide a valuable experience for upper-division continuing students as well as new students in transition.

Educational change, predictable or unanticipated, occurs when student populations are altered. When an American college started an international program in Prague, it was anticipated that educational practice would change. To understand the implications for teaching, learning, and practice mentors explored the new educational landscape. The concept of bricolage informed much of that exploration and this paper considers bricolage, summarizes research outcomes, and reflects on the opportunity and ethics of engagement with Other.

Studying urban legends, the French folklorist Véronique Campion-Vincent posed the question of whether some of the more recent legends preach tolerance. The "elevator incident" or "swallowed ticket" legends display a different attitude to Others from that found in classic xenophobic urban legends. This different attitude is also to be found in two legends recorded in Serbia, namely, the legend of the Chinese restaurant and the legend of "The Gypsy's Tavern". An analysis of the two legends shows that the ambiguity of "tolerance legends" does not arise from the fact that they speak about a xenophobic environment while at the same time having a denouement that "preaches" tolerance, but rather from the fact that the "preaching" relates to those Others who have gone through a process of acculturation, who have been assimilated and who have accepted the rules of "our" culture. These legends do not preach tolerance towards the Otherness of Others but towards Others who are striving to become or have managed to become "Us".