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Much of social life is routine and highly repetitive. Social actors appear to be either constrained by norms or driven by the pursuit of mundane self-interest. For this reason, many social scientists are drawn to the study of nonroutine events, especially those that are large scale and collective in nature. Of special interest are events that are culturally, historically, or politically significant in some way—big events that stand out as qualitative departures from the stream of everyday social life. The extreme case of departure from routine is the social revolution, where there is a concerted, collective effort not only to topple an existing state but also to reshape the social order. Of course, social revolutions are rare, as are “mere” political revolutions. Fortunately, however, many of the analytic attractions of revolutions are also present in the study of social movements and other forms of collective action. In many respects, such phenomena provide the opportunity to study large-scale social change in embryonic form. Keywords: political sociology; qualitative methods; quantitative methods

This study is focused on the philosophy of Sunan Gunung Jati's petatah-petitih (proverb) and the contribution to the Kuwu (leaders at the local government structure/ village chief) ethical leadership in Cirebon Regency. The material object of this study covers the philosophy of petatah-petitih written by Sunan Gunung Jati while the formal object is social philosophy concerning the local culture. This phenomenological study aims to uncover the insight of Sunan Gunung Jati's philosophy and social phenomena that explain the research problem. This study seeks to examine three things: (1) what is the philosophy of Sunan Gunung Jati's petatah-petitih?, (2) how is the ethical leadership of Sunan Gunung Jati?, and (3) What are the contributions of the philosophy of petatah-petitih to Kuwu ethical leadership in Cirebon Regency?. The findings of this study underline the strong influence of Sunan Gunung Jati's petatah-petitih to the leaders at the local government structure in Cirebon Regency. The moral values in the Sunan Gunung Jati's leadership system are implied in the petatah-petitih and leadership behaviors. The values of the petatah-petitih encompass noble teachings that must be possessed by a leader. The values are broadly categorized into four groups, namely the teachings on faith and devotion, teachings on wisdom, teachings on discipline, and teachings on manner and politeness. These four teachings can be grouped into philosophical ethics in the form of theistic ethics, personal ethics, and social ethics.

Introduction. This study examines the peculiarity of the phenomenon of the “Russian world” as a complex socio-value phenomenon of the existence of the Russian society. From the time of ancient Russian society to the present, many important value dominants of “Russianness” retain their identity and relevance. Russian social thought has clearly identified the main axiological themes of modernity: collectivism, spirituality, religiosity, and the traditional nature of human social existence. The purpose of the article is to comprehensively analyze the issues of the correlation of the national values of Russians and the ideas of the “Russian world” in the socio-philosophical context of the Russian philosophical tradition. Materials and Methods. The issues of a systematic and integrated approach to the problems of identifying the specifics of Russian philosophy and its representation of the phenomenon of the value dominants of the Russian world are methodologically quite debatable. However, most of the concepts of social philosophy in Russia in this regard analyze this issue from a value-normative position. The comparative-historical and complex approaches in the methodology of solving the problems of research of the “Russian world” are considered important. The results of the study. The specifics of the topic under consideration affect both socio-axiological and socio-cultural trends in the development of Russian society from its origins to the present day. The systematic resolution of the polemics around the phenomena and elements of the “Russian world” in philosophy and historical science is concentrated in the perspective of the continuous development of Russian social thought. This feature allows us to reveal the value of traditionalism and continuity of the Russian society. Discussion and Conclusion. In the context of dynamically changing trends of our time, it is important to identify the current issues of preserving the traditions and value “codes” of Russian society. The problems of continuity and influence of the ideas of the “Russian world” had a significant impact on the social thought of Russia. Many of the value bases of the existence of Russians have proved vital to this day: collectivism, spirituality, and tradition are an important asset of public Russian thought.

Pastarąjį dešimtmetį daugelyje mokslų pradedama plačiai taikyti pozityvioji orientacija. Socialiniame darbe ši pozityvioji orientacija galėtų būti pasiskolinta iš pozityviosios psichologijos. Pozityvaus socialinio darbo tematika yra aktuali, nes diskusijos ir moksliniai tyrimai tiek Lietuvoje, tiek ir Europoje tik pradedami. Šio straipsnio autoriai pristato papildomas socialinio darbo prieigas, kurios veiksmingos ir puikiai veikia praktikoje bei gali būti taikomos kaip atsvara dominuojančiam į problemą nukreiptam socialinio darbo modeliui. Todėl šiame straipsnyje apžvelgiamos socialinio darbo praktikos, kaip pozityvios socialinio darbo orientacijos pagrindimo pradžia. Taikoma literatūros analizė, siekiant pagrįsti skirtingas socialinio darbo prieigas ir nustatant pozityvaus socialinio darbo pradžios pagrindą. Positive orientation has become widely recognized in many scientific fields during the last decade. Possible nature of positive orientation in social work could be derived from positive psychology. However this topic is just starting to be discussed and researched in Lithuania and other European countries. In this article the authors represent complementary social work approaches that are proved as effective in a contradiction to most applied and dominant in practice nowadays problem-oriented model of social work. Therefore, the aim of the article is to overview social work practices as a ground for starting modeling Positive Social Work (PSW). Literature analysis was employed to ground different approaches of social work and set the basis for possible Positive Social Work beginning.

In the article, the issues of interdependence of the reforms carried out in Uzbekistan to the civil culture are analyzed by social philosophy. Attention was paid to the role and importance of preschool educational institutions, general secondary, special secondary, higher education and scientific research institutions in the development ofualual culture of the younger generation in Uzbekistan, and views and comments on the content and level of development ofualual culture were expressed.

This summary discusses the main issues of the proceedings of the V International Scientific Conference “Creativity as the National Element: The General and the Special in the Modern Socio-Cultural Space,” which was held from July 1 to July 3, 2019 in Saint Petersburg. The conference was organized by the Department of Philosophy of the Humanities Faculty of the Saint Petersburg State Economic University, the Russian Philosophical Society, the Society of Russian Philosophy at the Ukrainian Philosophical Foundation and the Department of Philosophy of Moscow State Institute of International Relation (MGIMO). Being united by interest in the research on general and special aspects of creativity as the national environment, 69 scholars from Russia, Ukraine, Slovakia, and Spain took part in the conference. The summary considers the ideas discussed at two plenary sessions and at the following sections of the conference: “Metaphysical foundations of the creative process,” “Semantic element of artistic and aesthetic creativity,” “Entrepreneurial creativity as the basis of economic development: common and special in the economic strategy of different countries.” The proceedings of the conference contain the results of research carried out in the field of the philosophy of creativity and related research areas, including social philosophy, sociology, cultural studies, political science, the philosophy of management, economic theory, cognitive science and other scientific fields.

The article offers a point of view on the Russian civilizational project from the perspective of comparing the national features of Russia’s development and the global expansion of digital capitalism. The author places the Russian civilizational project in the context of processes that will inevitably have — and already have — the impact on modern Russian society and economy. Digital capitalism is as relevant a phenomenon for Russia as it is for any other modern country. The global context and modernization are inextricably linked. But when we talk about modernization, even in the most general way, we cannot exclude the national peculiarities of its implementation, which say a lot about the country itself and its culture. In the context of the Russian civilizational project, the main issue will be to understand why, unlike other modernizing waves, digital capitalism has so quickly become embedded in the space of Russian economic life and Russian culture. What exactly in our culture created such a fertile ground for the phenomenon? It is likely that the absence of established capitalist institutions played a role in the introduction of digital practices. But, as in every culture, there is also something special about Russian culture that accelerates the integration of society into the reality of digital capitalism

Anthropologists of law have long studied reconciliation to understand how people resolve disputes. Studies on conflict resolution and on reconciliation examine a general process of reconciliation deployed to restore harmony and prevent retaliation. This role of reconciliation often becomes a significant part of the Alternative Dispute Resolution (ADR) procedure that seeks to include local actors and local institutions in dispute resolutions. Studies of ADR often assume that reconciliation takes place between individuals or groups of individual over issues related to, among others, property, domestic violence or inheritance.

The actuality of the given topic comes from the approach of the concept of social justice in relation with factors of decisions and power of the state. One of the solutions identified by the state organization is the creation of the system of social work, which represents a component of the national system of social protection, within which the state and civil society is engaged to prevent, limit or remove the temporary or permanent effects of some events considered as social risks that could generate the marginalization or exclusion of the persons and families in difficulty. In our vision, the social justice represents the equality of chances of each individual in relation with the equity and equality as fundamental principles of social coexistence. In a “healthy” state, any person, regardless of experience or life circumstances, succeeds to achieve the maximum potential. We believe that there is no human society that is entirely based on social equality or equity, but this is only an additional motive to make efforts in this direction.

This thesis studies complexity in financial markets, social learning and socioeconomic phenomena. Economies and societies are complex systems, with decentralization and local interaction of numerous people with heterogeneous behavior. The thesis departs from the independent rational agent paradigm and adopts the generativist approach of how a population of bounded rational and heterogeneous agents, through micro-interactions, can emerge to a different kind of macro-behavior of the system. Chapter 1 describes the research background/approach of this thesis and relates complexity to the history of economic thought. Chapter 2 explicates how the salient characteristics of financial prices emanates from mass psychology and investor sentiments explicitly by modeling the interactional dynamics between herding and contrarian behavior of investors in financial markets using a computational agent-based approach. Utilizing a cellular automaton agent-based model with heterogeneous agents, herding and contrarian investors make their investment decisions based on interactions with other investors in a regular network. The agents in our model determine their investment decisions based on the actions of other agents in their network neighborhood which in turn are based on the actions of others in their respective network neighborhoods. The model succeeds in providing a generative explanation of rich and complex characteristics of financial markets such as chaotic price fluctuations, punctuated equilibria, fat tails, extreme values, market cycles, non-periodic bubbles and crashes, and switching regimes of bull and bear markets. Chapter 3 utilizes an agent-based model to explore the non-pecuniary impact of social learning on the utilitarian efficiency of the population in decision-making between discrete choices. The model embeds a small-world network into a cellular automaton framework. Consumers augment their limited private information by learning and deriving information from social interaction and imitation in their social network. The social learning between individual consumers in a small-world network is an efficient aggregation mechanism of information which overcomes the frictions of imperfect information and bounded rationality of individuals. Social learning in liberal economies generates aggregate rationality from individual bounded rationality, resulting in the emergence of self-organized efficiency of consumers in optimal decision-making. Chapter 4 explores the dynamics of socio-economic phenomena using a complex systems approach. Using a stochastic cellular automata network model (CANM), bounded rational agents herd to the actions of other agents in their social network, a convergent social behavior resultant of social influence. The CANM model allows for an interdependent multiple-agent paradigm which structures the local interaction of agents in a small-world network. This paper offers a generative explication of various socio-economic phenomena as the emergence of Quasi-herding interaction among individuals, and in addition relates the results to examples not restricted to skirts, cohabitation, political revolutions and individualism. A parsimonious model of quasi-herding behavior elucidates outcomes of fleeting fads, (cyclical) fashion, non-periodic cycles of bubbles and crashes, changing regimes of social norms, and lock-in of cultures. Chapter 5 summarizes and concludes the thesis. Doctor of Philosophy (HSS)

Human rights are a contemporary global discourse. Even though ideas about human rights have been around for a long time, they have attained particular signif cance recently due to the social, cultural and economic inequality exacerbated by globalisation. The literature is clear about the commitment of the social work profession to the idea of human rights, and this is demonstrated in a formal sense in key policy documents and through the professional writings of some practitioners and academics. Cultural relativists and others argue that human rights are a Western construct, arising out of Enlightenment/modernist thinking, which if imposed on the rest of the world results in another example of Western colonization. Contemporary understandings of human rights have been shaped by ideas that have been debated and discussed since antiquity in a range of cultures and religions. In social work with Indigenous peoples, a human rights discourse is of fundamental importance.

The article shows that the history of culture is saturated with problems related to the development of intentions and values unique origin. There are such problems, consideration of which requires «experience» and «stay» Absolutes worthy of the name of ideals and values. The solution to these problems requires an individual life experience that represents the integrity that is your unique, individual relationship to these ideals and values. Immersed in this culture, learning the «external» man creates himself and his personality.It is proved that the spiritual situation of the XXІ century has put the person in specific conditions. More than ever, it needs to resist the loss of the meaning of his existence. But this process is impossible without «design» themselves, create their forms of life. So the question arises about the fate of the human spirit, for the spirit is freedom, creativity, intelligence, value, independence from the external world, natural and social. The spirit is not evident, it is not manifestating, elusive and therefore cannot be reduced to what can be manifestating logic, beliefs, religion.Any social shocks, especially shocks to the global, through the human soul, and leave its mark on her, forming some kind of new beginning in an objective and data the origins of the spiritual organization of man. Therefore, it is justified in the interest of social philosophy to a specific pole of human reality to the forms of human spiritual existence. And, apparently, only in one interval it is impossible to reveal how the very nature and ontological status of the phenomenon of the spiritual. A spiritual person particular person does not fit into any polarity. Spiritual reality as a special reality of human existence presupposes the inclusion in the history of the human spirit.It is shown that the rejection of the ancient rationalist tradition began in the mid- nineteenth century, although some time the favor of scientists and public opinion was on the side of those who believed in reason and its possibilities, guarantees a universal world order based on the truths they preach. There are diverse perspectives and values of human existence, other ways of revealing his spiritual potencies. New thinkers argued against the classical values of reason and tried to justify increasing society’s realization of the meaninglessness and safety of human existence. According to them, the world is becoming more and more hostile to man. In these circumstances the Central task of perception is the search for one’s own strength, relying on yourself and your own spiritual self-determination. Not accidentally, the deep ideological shifts found its origins in the real Genesis of the modern world, and not coincidentally, they are concentrated in different quality conditions, around the spiritual principle in man.In philosophical studies dedicated to issues of spirituality, spirituality is analyzed in the contexts of epistemology and ontology. Epistemological perspective the ability to see the spiritual world reflects the reality as it looks in the light of objective truth. Ontological causes are the following: how spirituality defines the space of human existence in the world independent of him, and how spirituality itself is determined by the opportunities allowed by the world.The philosophical aspect of spirituality is based on the fact that the person understands and accepts his uniqueness, self-sufficiency, but also accepts the existence of another reality, recognizing her for granted, because he lives in a sinful, commodity world, which cannot be called universal and cannot claim that. Going beyond oneself, of others, similar to themselves, their worlds, the essence of this aspect.It is concluded that for reflection and understanding of the problem of spirituality requires not only rational thinking, but also existential philosophizing as a complement to rational design. This approach is quite appropriate, for example, in the identification of spirituality.

The growing emphasis on collective action raises new questions for research and practice in communication for development and social change. What actors drive processes of collective action? What are the communication features of their interventions? What type of social change processes do they enhance? What evidence demonstrates the impact of collective action processes? What theoretical frameworks inform our understanding of collective action and social change? What is the role of communication scholarship in this context? In this article, we address these questions, review the contexts of contemporary transformation and key debates in communication for development and social change, and propose a research agenda for an interdisciplinary field of inquiry.

INTRODUCTION: The article contends that social work is politically constructed, that its values, principles and commitments are deeply shaped by ideology through the political dimension at all levels of social work intervention, and that social work needs not only to embrace, but also to reshape its political ideology, discourse and political movements.APPROACH: It is argued that the articulation of social work values and principles are an expression of ideology, and that political ontology of social workers’ lives precedes their epistemological and methodological choices. From this premise, the article claims that socialism informs progressive social work values, and that a materialist analysis can influence our understanding of social problems and social relations within deregulated capitalist societies.CONCLUSIONS: Firstly, this article synthesises the Marxist approach of ideology and its relations with ideology in social work. Secondly, it draws out the key insights about the so-called “radical” or “structural” perspective in social work, and the commitments and challenges of its advocates. Finally, it explores and proposes insights on the political ideology of social work for the 21st century.

Social networking sites are popular tools to engage citizens in political campaigns, social movements, and civic life. However, are the effects of social media on civic and political participation ...

Co-Design’s increasing engagement with the public realm is closely related to the widespread turn towards ‘the social’ in design and design research. However, there is a lack of understanding of how the notion of the social in social design differs from social innovation and social entrepreneurship. This paper provides an inter-disciplinary examination of research literature with the purpose of positioning social design more firmly in its difference from these other approaches. One of the tangible results is an analytical framework that enables design researchers to grasp what is unique to social design and wherein lies the value for the public realm. By developing a set of defining criteria such as aim, modus operandi, social value, locus of design and innovation, and the scale of effects, the paper offers a fine-grained disentangling of the social in social design.

The main specific objective of this paper is to explore the content of research as well as methodological issues on social entrepreneurship in the context of corporate social economics and entrepreneurship. Therefore, in order to obtain an overview of the research done on this theme, we conducted a literature review using the exploratory analysis as methodology. We focused on the studies and articles which were published in the most important academic periodicals that cover subjects as management, economics and business. The articles were identified based on the presence of selected keywords in their title, abstract and body of the article: ‘social entrepreneur’, ‘social enterprise’, ‘social entrepreneurship’, ‘corporate social entrepreneurship’ and ‘social economy’. Using this method, there were selected articles and studies published starting from the last decade of the 1990s up to 2015. We were also interested in international publications on the topic and also in books that approached social entrepreneurship.

Social innovation is viewed as a solution to developing new services that address complex needs and create ‘social value’, but what constitutes social value and how to measure it is contested. Drawing on a case study of a social prescribing pilot, this paper provides an example of how social value can be evaluated to support decisions by commissioners of socially innovative interventions. It argues that social value presents an epistemological and methodological challenge for commissioners seeking to embed it in decision making and recommends evaluating social innovations though a ‘blended value’ lens.

In thePhilosophy of RightHegel argues that modern life has produced an individualized freedom that conflicts with the communal forms of life constitutive of Greek ethical life. This individualized freedom is fundamentally unsatisfactory, but it is in modernity seemingly resolved into a more adequate form of social freedom in the family, aspects of civil society, and ultimately the state. This article examines whether Hegel’s state can function as a community and by so doing satisfy the need for a substantial ethical life that runs through Hegel’s social thought. The article also examines why Hegel does not provide a detailed analysis of community, as a distinct sphere between the private and the public political sphere in thePhilosophy of Right, and why it is not a key platform of his social freedom.

This article describes a study that took place in Saskatchewan, Canada, during 2013-2014. Ten practicing high school social studies teachers who self-identified as Christian answered an unsolicited invitation to participate in a qualitative study about the ways in which they think about social justice. Almost evenly split between Catholic and Protestant, female and male, and urban and rural, most participants were very progressive in their thinking about important economic and social issues. For example, all supported paying taxes and the social welfare state, and almost all supported gay rights and feminism. As well, an important emergent theme arose: The majority spoke about breaking from the teachings of their church if the teachings did not fit with contemporary society. All of them claimed that their faith influenced their thinking about social justice. The study challenges some secular notions about the values held by Christian social studies teachers. Situated in Canada, the study challenges American research findings about the political ideology and values of Christian social studies teachers. Keywords: social studies education; teaching for social justice; controversial issues; teacher beliefs; Christian teaching

This article demonstrates how T. H. Marshall's conceptualization of sociology—its subject, key questions and methodology—was embedded within broader moments in twentieth-century political history, including two world wars, the economic crisis of the interwar era, the onset of the Cold War and the rise of decolonization. In doing so, it brings intellectual history and the history of academic disciplines (particularly sociology) together with more recent trends in the historiography of twentieth-century Europe, including research on postwar democratization, reconstruction and the global spread of human rights discourses. Marshall was a sociological thinker in what Eric Hobsbawm has called the “age of extremes,” whose understanding of social citizenship not only played a role in theorizing the welfare state in postwar Britain, but also helped shape reconstruction within Europe and international development efforts following decolonization. In this respect, Marshall was part of a transnational and global movement to recast key concepts such as democracy, human rights and citizenship after the Second World War. This broader perspective illuminates how his work straddles traditions of pluralism and idealism, liberalism and social democracy, rather than being simply representative of any one of these schools of thought.

Our research is devoted to analysis of neototalitarianism. We base our study on the new non-classic culturological methodology. When we say about "new totalitarianism" we mean radicalization of postmodern society through wars and ideologies. Classic totalitarianism is a phenomenon that is sufficiently studied in classical humanities. The main features of totalitarianism are already defined. These are: cult leader and one-party political system. These features are not inherent in the new totalitarianism. Researchers difficult to diagnose it because of its diffuse nature. The new totalitarianism investigates specific to global culture and processes of informatization. We interpret it as cultural sense that formed the collective unconscious. We refer discourse Real, which is protected under the Symbolic - a system of ideological narratives. We need a new methodology to study the new totalitarianism. This methodology must be differed from classical social philosophy and psychology. This methodology can provide Cultural science. We mean: cultural studies (Birmingham and the Montreal school), structural and cultural psychoanalysis of the pathography of movie by J. Lacan and S. Zizek, post-structuralism, media theory and post-industrial society, known as the "alter-globalization", "glokalizm" "antiglobalization". These concepts help to show: a new totalitarian mentality formed in a conflict of cultures as virtual manipulation strategy. The aim of our study is the semantic diagnosing of classical and non-classical philosophical symptoms of a new totalitarianism (neototalitarianism) in interdisciplinary cultural discourse, which includes non-classical ideas of psychoanalysis and social philosophy. Implementation objective defines the following research objectives: to identify the classic signs of a new totalitarianism, which brings him to the totalitarian tendencies of past eras based on previous cultural reflection of the totalitarian regimes of the twentieth century; to identify and disclose non-classical features of the neototalitarianism through our own experience based on postmodern culture; to demonstrate, how the semantic identifying aspects of classical and non-classical features of neo-totalitarian ideology do in the radical rightwing version of the new totalitarianism (nationalist, chauvinist, Nazi). Based on the synthesis of these concepts, we have solved the traditional and new ideological lines of new totalitarianism as an expression of the desire for domination. Traditional characteristics: integrity, binary, xenophobia, Quasi-religiosity, humor negation / knowledge and paternalism. The newest features: fetishization of power as spectacle within the absolute transparency of private life (Synoptykon); terrorism virtual global village, and self-censorship "internal topics"; ideological kitsch and elitist populism. A clear manifestation of right radical nationalism is based on the romantic concept of gestalt. Inherent to it reduction identities, homogenization and isolationism contrary semiosfery global society.

Social human rights have rarely been given attention in social work research or comparative studies on welfare states. The paper aims at filling the gap by analysing the conception of human beings inherent in human rights and in unemployment policy documents in Germany and Finland. Its focus lies on the right to social security, a central norm of the International Covenant on Economic, Social and Cultural Rights. The main question is what impact does the right to social security have on socio-political action in Germany and Finland. The results of the analysis, which was based on the objective hermeneutics, revealed a structural similarity between the conceptions of human beings in both countries. Unemployed people are labelled as deficient and potentially in need of educational measures. Their autonomy is curtailed, sometimes severely. In this sense, the right to social security has hardly any impact. The social work profession in theory and practice should use human rights as a tool against these new forms of oppression. peerReviewed

This article explores the relations between social work theory, research and practice in regard to poverty, arguing for the need to bring the political back into these three dimensions of the discipline/profession. Throughout the last decades, social work has been treating practice as a discrete technology, and left outside questions stemming from different theoretical approaches regarding the desired relationship between social workers and service users. This trend has divorced practice from its political dimensions. In this article I suggest to bring the political into social work, and specifically to exemplify the implications of using the context of power imbalance as an analytical framework for theory, research and practice with people in poverty. This move is illustrated through the example of a developing paradigm – ‘Poverty Aware Social Work Paradigm’.

This article is concerned with the relation between classical texts within social work and the interpretation of these classics in contemporary literature. It aims to explore how classical texts influence and work in our perception of, and writing about, our history, but also how they influence our perception of social work today. A study is made of Mary Richmond’s classic text Social diagnosis [1917. Social diagnosis. New York, NY: The Russell Sage Foundation] and later interpretations of her text in secondary literature. Through this analysis, a grand narrative within the effective history of social work: social work as a ‘borrowing field’ is questioned. Using translation theory as an alternative to the borrowing metaphor, I analyze the transference of ideas and concepts from other disciplines into social work and how these processes have been perceived. The dynamic processes of translation places social work within an interdisciplinary field, where ideas and concepts are continually exchanged b...

Normative democratic theory assumes that political systems should ensure civil, political and social rights, and this claim has become more salient since the economic crisis that began in 2008. This conception of citizenship was developed most prominently by T.H. Marshall (1950), and it has been further elaborated by numerous other authors, resulting in a clear division between procedural/electoral democracy concepts and authors emphasizing egalitarian concepts of democracy. We use latent class analysis to assess democratic ideals among European citizens as reported in the 2012 European Social Survey. The findings demonstrate that a majority of Europeans consider political and social rights as equally important, while some citizens predominantly emphasize either political or social rights. Furthermore, the focus on social rights is not limited to those with left-leaning ideologies. Considering current manifestations of discontent about the politics of austerity, we discuss the implications of social citizenship concepts for democratic legitimacy in Europe. ispartof: Government and Opposition vol:53 issue:4 pages:595-620 ispartof: location:Maastricht status: published

In his 2013 article in Disability & Society, Oliver recommended that the social model should either be replaced or re-invigorated. I argue here that the social model’s current emphasis reflects the...

The dynamics of social science in Indonesia today is likely looking for the ideal form. Kuntowijoyo, in this case, becomes one of the Indonesian Muslim figures who brings fresh air for the social sciences by integrating Islamic paradigm that is transcendental/divine (prophetic). The working device is expected to be applicable in the future in order to look at the social dynamics of the Muslims; its culture, its history of the social and political movements. Thus, the purpose of this study was to see the importance of the Islamic paradigm in the social sciences and also to assure that the application of the scientific framework (that is called by Kuntowijoyo) Prophetic Social Sciences should be started as soon as possible. Therefore, this study is descriptive-comparative. Kuntowijoyo ideas provide a comparison among the opinions of other social scientists to see the relevance of his thoughts within the dynamics of value-laden social science. This study presents that the social observation of the Muslim society so far is not only always value-laden, but also full of certain messages and also unwittingly spread the used paradigm, it is not only pure interpretation. Thus, the working device of developing social science today does not only need critical examination, but also need to be improved to scrape a variety of Muslim social problems; culture, history, social movements, and political. The prophetic values require provocative motion (da'wah), professionalism (jihad), and strong integrity (amanah).

The present paper attempts to revise the progression of the theme social equity from the point of view of Design contributions throughout history. It shows some of the key constructs around the concept of social equity and presents some key events that have affected the way we understand social equity nowadays. It concludes with a discussion on a new epistemology of Design regarding the social dimension of sustainability.

This article formed the theoretical base of the philosophy of man as an object of social and philosophical reflection, which is one of the most modern post-neoclassical science, is of great theoretical value for the reflection of feedback unified social organism. We analyzed the social dimensions of human knowledge, which proceed from the fact that the person - a "reflective Monad", directing their minds to the natural and existential dimensions of life; defined modern vision of man and the world, which is formed during the interaction of different theoretical traditions and approaches of an elastic penetrating into the essence of man; uncovered areas of social cognition, elastic promotion of understanding social space and social time

A proliferation of pages has recently been written on ethical, reciprocal, transformative, and justice-based research. The above books attempt an honest and theoretically grounded discussion about ...

This article explores how Norwegian social workers at municipal social services offices experience and explain social work as professional knowledge and theory, and examines examples from their experience working in new, multi-professional settings. It draws on a qualitative multi-method study focused on professional knowledge in social work practice during and after the reform merging state offices for employment, social insurance and components of municipal social services into ‘one-stop shops’ – called Nav offices. The study found social workers articulating their professional ethical perspectives as social work while defining themselves as ‘us’ distinct from their new colleagues. Paradoxically, they found themselves facing challenges in articulating social work theoretically. Their focus was not necessarily on what they did as social workers – but on how they did it. In de-emphasizing the theoretical in favour of the principles and practical benefits of their profession, they took on roles of pragmatic and non-protectionist professionals. They became pragmatic in their efforts to safeguard the best interests of clients while being nonprotective of their professional knowledge in claiming everyone can practice social work if what one does is ‘good’. One possible consequence of this is that the expert knowledge involved in social work may become degraded to ordinary and everyday knowledge.

In the late 1980s, whilst doing my doctorate in Edinburgh, I was in one of the city’s pubs one evening with some other Philosophy postgraduates. One of the most percipient of our number (let’s call...

THE CONSTRUCTION OF SOCIAL PHILOSOPHY OF AL-MAWARDI. Religion is believed to have a strategic role in developing social, economic and political ethics. In this context, Islam is not only developed in the area of pure speculative thought, but it also should be placed as the basis of social ethics driven by social praxis. This article discusses al-Mawardi’s thinkings about social philosophy and the theory of the social contract. According to al-Mawardi, humans are mostly in need of assistance from other parties that the interactions between them become something definite. The form of social contract offered by al-Mawardi is a human need to establish a state. State is a human need to gather and build a bond with each other. Therefore, the establishment of the state is a social contract or agreement on a voluntary basis. The uniqueness of al-Mawardi’s thoughts is that he puts God as a pivot in all social circulation. Therefore he always leaned all the thinkings and the diversity of his social life conceptions to the grand narative of Islam that is the al-Quran and al-Hadith. Kata Kunci: al-mawardi; filsafat sosial; negara.