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Facing severe environmental degradation around the world, green innovation is considered as an effective way to achieve sustainable competitive advantages. How to motivate firms to engage in green innovation is becoming increasingly important for both the practice and academics. Grounded in upper echelons theory, this study establishes a link between humble CEOs and corporate green innovation. The developed theoretical framework argues that CEO humility, an important but unexplored virtue and psychological trait, has positive effects on green innovation. Furthermore, we also propose that green business strategy mediates this relationship and the successful integration of marketing and technology could strengthen strategy implementation and make being green worthwhile. Supportive evidence is found for these ideas with empirical results based on a moderated mediation analysis of a sample of Chinese manufacturing firms. These findings extend the understanding of the importance of CEO characteristics for firm-level strategies and green achievements.

The article analyzes the types of "meek" and "proud" female images in the works of F.M. Dostoevsky in connection with the typologies of the images of the writer among the literary critics N.A. Dobrolyubov, V.F. Pereverzev and A.A. Gizetti. The article refers to the classical authors of the early critical understanding of Dostoevsky's works, who divided female images into two opposite types of the "meek" and "proud". At the same time, the article emphasizes the idea that in Dostoevsky's polyphonic world every literary hero has a multidimensional consciousness, which is why the direct dichotomous division into the "proud" and "meek" can only be a rough generalization. The first part of the article examines the typologies of N.A. Dobrolyubov, as well as one of V.F. Pereverzev, who creates the most ambitious and significant typology, considering female images. He sensitively notices the ambiguity and tragedy of Dostoevsky's heroines and introduces the term "the doppelgngerwoman" into the typology of female images, on the basis of which each heroine somehow contains a certain internal conflict, the solution of which in the course of a novel allows her character to develop towards one of the indicated subtypes. The second part of the article analyzes the typology of A.A. Gizetti, who in his research focuses on such type of Dostoevsky's female images as the "proud", highlighting a new, "mysterious" subtype of the Dostoevsky's proud heroine. In the performed comparison of "meek" and "proud" types of female images it is considered to distinguish positive and negative ethical meanings of them. The article formulates conclusions about the various subtypes of "meek" and "proud" characters in the writer's artistic world, and outlines the grounds for further system of understanding of meekness and pride on a scale of correlation with vice and virtue.

Focused on the construction of innovation and entrepreneurship education ecosystem guided by “Fostering Virtue in Education,” colleges are grounding efforts in the new development stage, applying the new development philosophy, and creating a new framework of development. Under China's new era, fostering character and civic virtue is the due meaning of innovation and entrepreneurship education in higher education. Adoption of this strategic approach accelerates the transformation of economic development mode, and build an innovative country. It is also an education strategy which can improve the quality of talent training and innovation & entrepreneurship education. An important way to promote the all-round development of university students is to implement the core measures of increased employment by entrepreneurship and the full employment of graduates, which is related to the fundamental issue of “who to cultivate, how to cultivate and for whom to cultivate.” In the new era, innovation and entrepreneurship education in colleges and universities should be based on the local conditions, respond to the needs of the times, connect with the national development strategy, grasp the correct development direction, become an important force to promote the national economic development and social harmony and progress, cultivate the new force of “mass entrepreneurship and innovation” in line with the requirements of the times and the country, and realize the transformation of university functions and missions. To carry out the fundamental task of talent cultivation in universities.

The governance system of "three integration governance" reflects the organic relationship of mutual supplement and restriction among autonomy, rule of law and rule of virtue. The governance system of "three integration governance" is not only the inevitable requirement of China's modern rural development, but also an important path to realize China's rural green development. The governance system of "three integration governance" provides multiple subject forces, legal system guarantee and spiritual and cultural power for the smooth implementation of China's rural green development. Discussing China's rural green development from the "three governance integration" rural governance system not only has important theoretical value, but also has a far-reaching practical impact on solving the practical problems faced by China's rural green development.

Through this article we will offer a vision of Broadway, the actors and directors work and we will do it studying two films: Stage door (1932) and Birdman or the Unexpected Virtue of Ignorance (2014).Stage Door (1937) directed by Gregory La Cava, tells the life of two aspiring actresses who live in a boarding house in Broadway. Its two protagonists, Katherine Hepburn and Ginger Rogers, will show the difficulties to achieve their dreams from totally antagonistic points of view.Birdman or the Unexpected Virtue of Ignorance(2014) for its part, directed by Alejandro Iñárritu, talks about the same obstacles but in this case, it´s from the theater director’s point of view and how he has to deal with other actors, budgets and face their fears.With this case study, we intend to offer a comparison of two films filmed at different time, but with a similar theme: the world of Broadway, how the work of the actors differs by relating it to the Stanislavski system, evolution over time and how the cinema represents it.

Manimekalai is an epic created by Satan in order to uplift the degenerate social trend. In this he has also emphasized Buddhist thought by emphasizing hospitality as a high virtue. Hunger is natural for living things, especially monitors. That needs to be addressed. He points out that the hungry need hospitality. Satan claims that medicine is food for the hungry and that disease must be avoided. The high opinion is that all people, irrespective of country, language or ethnicity, should be protected from the scourge of famine. The survey was conducted with the aim of building a famine-free society with the lofty goal of eradicating the deadly disease of hunger that plagued human society. Satan's Manimekalai has been used primarily for this study, and related essays, journals, and electronic commentaries have also been used as research data. The study also suggests that more such studies should be conducted by researchers in view of famine-free social formation.

While critics have remarked how The Sunset Limited stresses White's identity as a professor, they have had little to say regarding what this fact and White's suicidal longing reveal concerning McCarthy's view of the contemporary university. This article fills this gap by scrutinizing White's death wish through the lens of the academy's engagement with virtue. Drawing upon John Henry Newman's understanding of the relationship between the university and character formation, as well as traditional formulations of classical and Christian virtues, I show how White's arguments in favor of self-annihilation are grounded in an education lacking any pursuit of virtue of either kind. Representative of the modern academy, White has located all value not in an ethical consideration of how to be a good man in community with others, but in the artistic achievements of humanity; his vocation has concerned itself with aesthetics at the expense of virtue. Divorced especially from the theological virtues, the education White professes darkness by combining intellectual pride with moral skepticism in such a way as to subvert human solidarity, individual purpose, and indeed the project of the university itself.

The Second Epistle of Peter is one of the least studied texts of the New Testament. It is usually compared with 1 Peter and/or Jude and indeed shows some similarities and some differences with these texts. But little attention is paid to the originality of 2 Peter both in its interpretation of texts from the Jewish tradition and in the application of intertextual strategies to elements of Greek philosophy. 2 Pet 1:5-7 is undoubtedly one of the most Hellenized passages of the epistle. Not only did the narrator use a hierarchical catalog of virtues popular in Greek literature, but also terms that are commonly associated with ethics, especially the stoic ethics (faith – πίστις; virtue – ἀρετή; knowledge – γνῶσις). This article aims to present the manner in which the narrator in 2 Pet 1:5-7 enters into dialogue with Greek ethical texts and how he transforms, innovates, and reinterprets these texts. In other words, what intertextual strategy he uses.

Thomas Hobbes had a deep and, to some extent, controversial relationship with both the classics and the classical world. At the beginning of his career as a political thinker, for example, he translated from Greek into English the History of the Peloponnesian War by Thucydides. Despite this initial involvement, the philosopher subsequently stopped translating, although, several decades later, in the final period of his life, he decided to return to this activity, translating the Iliad and the Odyssey, apparently for his own amusement, nothing more. However, recent literature has suggested that these works, as in the case of his translation of Thucydides’s work, hid another motive: he wanted to continue spreading his political thought in a period when he no longer able to do it in the usual way because of old age, illness, and, above all, censorship. By offering a comparison of the original Greek texts and Hobbes’s translations, this essay aims to show how he handled the political elements of the Iliad and the Odyssey that did not fit his political theory and ran the risk of undermining his attempt to teach moral and political virtue. It focuses in particular on the political question of overlapping sovereignties, with a view to explaining some systematic uses of translation choices that clearly deviate from the Greek., Thomas Hobbes entretenait une relation profonde et, dans une certaine mesure, controversée avec les classiques et le monde classique. Au début de sa carrière de penseur politique, par exemple, il a traduit du grec en anglais l’Histoire de la guerre du Péloponnèse de Thucydide. Malgré cette implication initiale, le philosophe finit par cesser de traduire. Plusieurs décennies plus tard, dans la dernière période de sa vie, il a choisi de revenir à ce genre de travail en traduisant l’Iliade et l’Odyssée, apparemment pour son propre amusement, rien de plus. Cependant, des ouvrages récents avancent l’hypothèse que ces travaux, tout comme sa traduction de l’oeuvre de Thucydide, cachaient un autre motif : il voulait continuer à diffuser sa pensée politique dans un contexte où il ne pouvait plus le faire à sa manière habituelle, à cause de la vieillesse, de la maladie et, surtout, de la censure. En proposant une comparaison entre les textes grecs originaux et leurs traductions hobbesiennes, cet essai vise à montrer comment Hobbes a traité les éléments politiques de l’Iliade et de l’Odyssée qui ne cadraient pas avec sa théorie politique et, par là, risquaient de contrecarrer sa volonté d’enseigner la vertu morale et politique. Il s’attache en particulier à sonder le problème politique des souverainetés superposées, en vue de clarifier certains choix de traduction systématiques qui s’écartent clairement du grec.

In the last century, higher education has witnessed a shift away from explicit character education. Although scholarship has recently reemerged on the importance of character in college, there are ...

PurposeThis study aims to explore the extent to which Twitter users engaged in uncivil and morally questionable expressions in their comments about specific Asian countries and citizens. The integrated threat theory (ITT) was used to formulate questions surrounding incivility and moral foundations within Twitter discourses related to the COVID-19 pandemic.Design/methodology/approachThe authors collected tweets and retweets posted by English-speaking Twitter users in the United States (US) across the following three phases: (1) initial discovery of COVID-19 in China, (2) high US mortality rate from COVID-19 and (3) the announcement that a vaccine would soon be available in the US.FindingsThe authors found a significant difference in uncivil tweets posted in cities with higher levels of reported hate crimes against Asians than cities with low levels. Lastly, English-speaking Twitter users tended to employ moral virtue words and moral vice words when discussing China and Chinese culture/populations.Research limitations/implicationsThe bags-of-words employed are limited in capturing nuanced and metaphorical terms. In addition, the analysis focused solely on Tweets composed in English and thus did not capture the thoughts and opinions of non-English speakers. Lastly, this study did not address all Asian countries. In this sense, the findings of this study might not be applicable to Tweets about other nations.Practical implicationsGiven that many Twitter users tend to use terms of moral virtue in support of Asians and Asian communities, the authors suggest that non-governmental organization administrators provide morally supportive social media campaigns that encourage users to engage in civil discourse.Social implicationsThese findings have theoretical implications as the frameworks of integrated threats and moral foundations were used to offer group-level explanations for online behavior. Additional research is needed to explore whether these frameworks can be used to explain negativity in other communication environments.Originality/valueThis study expands the findings of prior studies that identified the extent to which Twitter users express hate speech, focusing on general Twitter discourse across three specific periods of the pandemic: degrees of incivility and moral foundations, and comparison of incivility based on the prevalence of reported hate crimes.

Educational leaders are required to respond in real time to questions, quandaries, and cases that involve individuals in different contexts. They face an array of possible choices that exist in tension. Justice and fairness must coexist with mercy and compassion; in enforcing policy, compliance must make room for flexibility in special cases. School leaders are called to adjudicate competing goods and teach others to do the same. This article examines what practical wisdom is, why it matters, and introduces a theoretically grounded Practical Wisdom Framework (PWF) to help school leaders deliberate well to create and sustain formative institutions.

In the article we investigate the Christian – pagan polemic of Origen's treatise “Contra Celsum” in fragment 7.53-58, where the problem of the correlation of irony and heroism reveals the contrast between false and true deeds, for which divine honours are given. The irony that Celsus uses to attack Christians serves as a kind of “divide” that marks a contrast between pagan ideas about heroism, as a principle of deification of people, and the principles on which, from Celsus’ point of view of, Christians consider Jesus to be God. A special subject of the article is Celsus’ reflection on the ironic motive of the Book of Jonah, the story of the gourd (Jonah 4, 5-11), and the salvation of the prophet Daniel from the lion's den (Dan. 6, 16-23). Origen’s response to Celsus’ speech shows a certain similarity to the text of a pagan author in structural, stylistic and lexical aspects. Such factor reveals a rhetorical content of the response of Origen. In the field of rhetorica, Origen uses irony against his opponent: pagan heroes and philosophers now appear funny or not serious enough, whereas the Old Testament prophets are revealed as genuinely great and as a source of miracles. In light of this, Origen’s response to Celsus replaces Celsus’ ironic allusion to the gourd story from the fourth chapter of the Book of Jonah with the first verse of the second chapter, which opens the episode of Jonah’s stay in the belly of the whale. An analysis of this substitution, based on the hermeneutic principles of Origen, shows the role of Biblical irony as a specific aspect of the spiritual meaning of the sacred text. It is hypothesized that the essence of this specificity is the creation of a contrast that sets any feat of any person in the light of the historical life of Jesus Christ, who completely and exceptionally realized God's providence. This reveals a pattern or principle of going beyond the limits of human virtue to the sphere of divine being. To compare any feats with the earthly life and the death of the Saviour renders the opposition of ironic and heroic no longer a contrast between false and true: any heroism, even the exploits of the Old Testament prophets, becomes ironic / ridiculous. Thus Origen’s Christian irony is not only an instrument of rhetorical discourse, but a philosophical and literary device that allows transcending, or elevating to an unattainable level, the heroism of the life and death of the Saviour.

In 2019 alone, the Camino de Santiago (the Way of St. James), one of Europe’s three most significant medieval pilgrimage routes, was followed by 347,511 pilgrims from around the world. This pilgrimage route has been the subject of numerous research projects conducted by international groups of specialists in various scientific disciplines. This study presents correlations between St. Thomas Aquinas’s doctrine on the virtue of fortitude and the experience of Polish pilgrims on the Camino based on 50 in-depth interviews conducted in the summer of 2019 on Monte do Gozo in Santiago de Compostela. This objective was achieved using the methodology of qualitative research following Steinar Kvale’s recommendations. The transcriptions of the interviews were coded based on the classifications in the Summa Theologica by Aquinas, classified into categories, and subsequently analyzed using MAXQDA Analytics Pro 2020. The virtue of fortitude is indispensable in the decision-making process and the ability to put one’s decisions into practice (Morales-Sánchez & Cabello-Medina, 2013. Journal of Business Ethics, 116(4), 717–734). One manifestation of the Camino pilgrims’ virtue of fortitude allowed them to believe that they would be more employable after they returned to their communities.

Rural governance is described as a continuous improvement of internal self-management in rural areas as well as the proper resolution of rural development issues. This article believes that effective rural governance must be achieved. Persist in the initial combination of autonomy, the legal system and the “three governance” system of the rule of virtue, and promote the complete and effective advancement of the rural social governance system. Continuously improve the level of spiritual civilization in rural areas through effective rural governance, and strive to promote rural revitalization.

Election is a process to choose an individual or a government by a citizen to manage a country. Freedom of expression is considered a natural right; one which belongs to everyone, by virtue of them being human. This freedom evident especially when one cast a vote in the General Election to choose the best candidate to represent him or her in Parliament. Therefore, there is doubt on such freedom of expression given to disable person especially people visually impairment. The objective of this research is to study about efficiency of Persons with Disabilities Act 2008 and Elections Act 1958 for protecting people with visual impairments’ rights in casting votes. The outcome of this study will help to enhance the existing election process and Acts in order to protect the interests of people visually impairment in Malaysia.

In his likening of Shakespeare's Hamlet to a sponge which absorbs all the problems of our time[i], the Polish poet, critic, and Professor of Literature Jan Cott implies that Hamlet will continue to be contemporary no matter what time has passed. The timelessness of the play derives in the first place from its liability to re-interpretation and re-contextualization in different political and social circles by virtue of its humanitarian, existential and metaphysical implications. The skeptical philosophy background of "Knowledge and suspicion" seems to have had its profound impact on Shakespeare that he can be seen more like an ideological thinker and philosopher than simply a playwright. In Hamlet the Bard problematizes the philosophical nature of the human individual and puts into question the individual's relation to matters of decision-making, fate and willpower. The play puts into true moral test the nature of the human soul as a plot which moves the action forward, and simultaneously reflects on questions of relevance to knowledge and doubt. This article seeks to explore points of intersection between Hamlet and the philosophy of doubt, which lingered over the Renaissance and throughout the seventeenth century. The Central questions evoked revolve around two postulations: whether certainty about knowledge is reachable, and whether Prince Hamlet and ourselves are the ones who choose our destinies or whether our fates are pre-determined and we cannot change anything but yield in full subservience. Of all Shakeseare's plays Jan Kott wrote of Hamlet in particular: "Hamlet’ is like a sponge. Unless it is produced in a stylised or antiquarian fashion, it immediately absorbs all the problems of our time." His chapter on Hamlet focused on a Polish performance just after the end of Stalinism (Stalin hated this play, of course). Kott wrote, "here on the public stage was what Hamlet meant in 1956, there and then: ‘It was a political drama. Everybody, without exception, was being consistently watched… unequivocally and with a terrifying clarity.’

English language proficiency is a vital requirement for air-to-ground communication for aviation specialists. A special attention should be paid to developing speaking skills of future pilots, air traffic controllers and engineers. Our research has shown that future aviation specialists come across certain challenges in the process of communication in English: insufficient aviation knowledge to give an opinion, low motivation to speak, poor grammatical skills and insufficient knowledge of vocabulary items, uneven participation in discussions, and fear of making mistakes. To overcome these challenges some recommendations were formulated for teachers to follow. The problem-solving activities were chosen and designed to enhance students’ speaking skills. They include value-clarification tasks, discussions, role-plays, information-gap activities, describing pictures, and discussing videos. This research aims to define the impact of applying these problem-solving activities on developing students’ speaking skills. 120 second year students in aviation specialties took part in this experiment. They were divided into a control and an experimental group of equal numbers. In both groups, the teachers taught the same Aviation English content which corresponded to the syllabus. In addition, in the experimental group the teacher implemented the problem-solving activities, which contributed significantly to the development of future aviation specialists’ speaking skills.

"This paper examines the use made by Michael Psellos and John Italos of Aristotle’s Nicomachean Ethics together with Neoplatonic sources (in particular Porphyry’s Sentences) on the subject of virtue. Examining chapters 66-81 of Psellos’ De omnifaria doctrina and Essays 81 and 63 of Italos’ Problems and Solutions, I argue that both philosophers have a coherent theory of virtue which integrates Aristotelian ethical virtue in the Neoplatonic hierarchy of the virtues. Keywords: Psellos, Italos, Aristotle, ethics. "

Wa’ad means a promise give the impression of an expression of compliance of a person or a group on a particular matter. There are two types of Promise: a unilateral Promise as well as Bilateral promise. This division denotes the nature of binding and undertaking of the subject matter. It is fact the Wa’ad e Bay (Promise to purchase or sale) plays a vital role in the transactions used by Islamic financial institutions. Murabaha to purchase order, Ijarah Muntahia Bittamleek and Diminishing Musharaka are modes of Islamic financial institutions where unilateral Promise is binding with special reference to the views from the Islamic jurists. AAOIFI Shariah standards had mentioned about unilateral Promise and its application in Islamic which reads as fellow: The promise given by the client in the Murabahah transactions 5/1 The promise given by the client in the Murabahah transactions conducted by institutions is legally binding by virtue of item 3/5 of this Standard. This paper is aimed to discuss the binding nature of Wa’ad (Promise) in Shariah Law from both angles; as Diyanata (moral) as well as Qada’a (legal), with the refrence of the modern Islamic financial system.

Wa’ad means a promise give the impression of an expression of compliance of a person or a group on a particular matter. There are two types of Promise: a unilateral Promise as well as Bilateral promise. This division denotes the nature of binding and undertaking of the subject matter. It is fact the Wa’ad e Bay (Promise to purchase or sale) plays a vital role in the transactions used by Islamic financial institutions. Murabaha to purchase order, Ijarah Muntahia Bittamleek and Diminishing Musharaka are modes of Islamic financial institutions where unilateral Promise is binding with special reference to the views from the Islamic jurists. AAOIFI Shariah standards had mentioned about unilateral Promise and its application in Islamic which reads as fellow: The promise given by the client in the Murabahah transactions 5/1 The promise given by the client in the Murabahah transactions conducted by institutions is legally binding by virtue of item 3/5 of this Standard. This paper is aimed to discuss the binding nature of Wa’ad (Promise) in Shariah Law from both angles; as Diyanata (moral) as well as Qada’a (legal), with the refrence of the modern Islamic financial system.

© 2020 The Authors How can individual scientists most effectively spread the adoption of open science practices? Engaging in open science practices presents a social dilemma because they are individually costly (given the current incentive schemes in academia) but collectively beneficial (due to production of higher quality and more accessible science). Mechanisms for promoting cooperation in social dilemmas typically rely on normativity—but open science practices are still comparatively rare. Further, individuals may be tempted to dishonestly “virtue signal” due to growing support for open science. We formulate a solution based on the theory of credibility-enhancing displays: advocates who are known to themselves practice the behavior they are advocating for (particularly if they are prestigious) are more effective at convincing others—specifically because their actions provide an honest signal of their belief in the behavior's value. Thus, advocates for open science practices should find ways to engage in those practices visibly and often.

This article considers financial risk management practice using a virtue ethics lens, in response to ongoing critiques of risk management from within business ethics. Risk management should be seen as embedded within a complex system of cultures, organizations and regulations that are underpinned by a quantitatively reductive or ‘mechanistic’ economic paradigm, where dominant logics of self-interest, profit maximization and short-termism prevail. Building on recent work applying virtue ethics in finance, an alternative to the values, normative expectations and priorities in financial risk management is presented in the form of a refined ‘taxonomy’ of the virtues that can be applied to individuals and organizations engaged in financial risk management. This article aims to contribute to and extend debate on the ethical aspects of risk management and presents an alternative to more technically based critiques which do not engage with the underlying socially constructed foundations of risk management practice. It thereby provides a basis to critique the mechanistic and narrow approach used in the current regulation of the sector.

The Caraka Saṃhitā (ca. first century BCE–third century CE), the first classical Indian medical compendium, covers a wide variety of pharmacological and therapeutic treatment, while also sketching out a philosophical anthropology of the human subject who is the patient of the physicians for whom this text was composed. In this article, I outline some of the relevant aspects of this anthropology – in particular, its understanding of ‘mind’ and other elements that constitute the subject – before exploring two ways in which it approaches ‘psychiatric’ disorder: one as ‘mental illness’ ( mānasa-roga), the other as ‘madness’ ( unmāda). I focus on two aspects of this approach. One concerns the moral relationship between the virtuous and the well life, or the moral and the medical dimensions of a patient’s subjectivity. The other is about the phenomenological relationship between the patient and the ecology within which the patient’s disturbance occurs. The aetiology of and responses to such disturbances helps us think more carefully about the very contours of subjectivity, about who we are and how we should understand ourselves. I locate this interpretation within a larger programme on the interpretation of the whole human being, which I have elsewhere called ‘ecological phenomenology’.

Providence College is a Catholic, Dominican, liberal arts institution of higher education and a community committed to academic excellence in pursuit of the truth, growth in virtue, and service of ...

Islamic economics has existed since the start of Islamic civilization. However, Islamic economic thoughts established by Indonesian scholars are limited. This exploratory research was carried out to determine the spiritual values of Islamic economics on Hamka's works entitled Tasawuf Modern. Primary and secondary data were collected from Hamka's works entitled Tasawuf Modern and from several papers or books that are relevant to the focus of the research. The data collected were analyzed by combining topics relevant to Islamic economics in modern Sufism and other secondary sources. Content analysis was used for data analysis. The results of this study revealed that, according to Hamka, the richest people are those that need the least. The true wealth lies in the contentment of the soul (qana'ah). Good wealth represents virtue and prohibiton for extravagancy and excessive consumerism. Further, humans need to be in between to carry out good deeds. The results of this study contribute to enriching the discourse of Islamic economic thought, especially in Islamic economic ethics and the role of ethics in business.

Since the arrival of the Coronavirus in the United States, Americans have been forced to quarantine themselves at home in dramatic fashion, unlike almost any other time in the nation’s history. Moreover, the American workforce has been equally impacted by virtue of state-imposed shutdowns that have affected innumerable businesses, including the Hollywood entertainment industry, which is the subject of this research. I examine how commercial entertainment conglomerates like AT&T, Comcast, Disney, ViacomCBS, and Fox have responded to mandatory closures for businesses that employ a human workforce upon whom they rely for their labor, and to human consumers they seek to distribute their film and television commodities to for profit. Using historical and discourse analyses in a political economic theoretical framework, I review contemporary reports about the economic conditions which have influenced the industry’s technological adaptation and innovation and argue that the Hollywood television and film industries will capitalize upon this current public health crisis as a motivator to adopt streaming platforms as the new preferred distribution mechanism of entertainment long after COVID 19 is a memory. This qualitative research examines the technological adaptations employed by these entertainment conglomerates to analyze (1) how the transition to streaming video on demand has occurred, and evaluates (2) what the adoption of these survival strategies mean for Hollywood’s long-term economic future and survival in a “digitally competitive” (Smith and Telang, 2017) marketplace.

This paper proposes a reading of La Fontaine’s puzzling and coy preface to his first volume of Fables. Presented at the start as a friendly debate between the author and a rival, the “Préface” becomes an ironic sort of performance art that reveals the fabulist’s own ambivalence toward a genre that has come to him cloaked in the sober robes of a moralizing pedagogy. La Fontaine tries on the costume and does his best to play the part, composing his role from the illustrious examples of Socrates — a fabulist in extremis — and eventually a crafty Aesop, only to show us little by little that he is more a poet and artist than a moralist. Distrustful of those who would lecture on virtue and rectitude, La Fontaine’s teaching anticipates at once Rousseau’s negative education in the Émile and also Victor Turner’s pedagogy of anti-structure., La présente étude propose une nouvelle lecture de la curieuse et déroutante préface au premier recueil des Fables de La Fontaine. Cette préface, qui s’annonce dans les termes assez classiques d’un différend entre auteurs, devient peu à peu une performance dans laquelle le fabuliste dévoile ses réticences quant au genre adopté, trop souvent revêtu d’un moralisme maussade. La Fontaine a beau essayer le costume et jouer le jeu, suivant les exemples illustres de Socrate, devenu fabuliste à l’article de la mort, et en fin de préface, d’un Ésope plutôt malin— il se découvre plus poète et artiste que fournisseur de leçons morales. Dans son peu de goût pour les grands discours sur la vertu et la droiture, il anticipe, en proposant aux jeunes innocents le chemin de l’adaptation et la survie dans un monde souvent hostile, l’attitude du précepteur d’Émile et, plus récemment, le principe de l’antistructure de Victor Turner.

Melodrama is a genre with deep roots in Mexican cinema with distinct conventions and particularities. Alejandro González Iñárritu (AGI) demonstrates a fluency in this genre integrating it into the conventions of transnational art house cinema. As someone whose auteur status is conferred both through multiple prestigious awards and articulations of his creative self as originator of his projects, AGI’s play with genre is often overlooked. Using videographic criticism as a tool for analysis, this article considers the actor’s dynamic performances in AGI’s male-centred melodramas Amores perros (2000), 21 Grams (2003), Babel (2006), Birdman or (The Unexpected Virtue of Ignorance) (2014) and The Revenant (2015).

The article deals with digital solutions in the field of healthcare. The author outlines pros and cons of new modern technologies, including big data and its analysis techniques in the said field. The activity of the European Medicines Agency as a model for developing promising data strategies for internal reuse of standardized data has been analyzed. The importance of investing in pharmacological examination has been substantiated.