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Collection of evidence is the first, important component in ensuring the process of proof in criminal proceedings. Its content consists in finding actual data that will allow establishing the circumstances of a criminal offense and ensure objectivity in achieving the objectives of criminal proceedings. Taking into account the specifics of the activity of the authorized subjects involved in the proof, there is a need to form the appropriate theoretical foundations of the outlined activity, which will ensure effective law enforcement. The article analyses the main concepts formed by scholars regarding the definition of «evidence collection», which differ in certain respects. The author provides a linguistic interpretation of such concepts as «collection» and «evidence». It is substantiated that the concept of «collection of evidence» may include such elements as: cognition, finding, perception, demand, seizure, preservation and recording. The author defines their definitions and draws attention to their functions in criminal procedure in the course of evidence collection. The conducted analysis proved that during the formation of the definition of the concept of «gathering evidence» by the parties of criminal proceedings: 1) it is appropriate to use such an element as «finding», which includes such terms as «search», «detection», «receiving», « obtaining» and which individual scientists define them as independent elements of the evidence-gathering process and use them alongside the term «finding»; 2) between such terms as «fixation» and «backing», which are synonyms, it is correct to use «fixation» as an element of the activity of gathering evidence, because it is broader in meaning. It is concluded that the gathering of evidence by the parties to criminal proceedings is a cognitive activity of the subjects authorized to do so, which consists in finding, perceiving, demanding, separation, preserving, fixing actual data that are important for criminal proceedings, in accordance with normative legal acts, decisions of the Constitutional Court of Ukraine, resolutions of the Plenum of the Supreme Court and taking into account the practice of the European Court of Human Rights. [ABSTRACT FROM AUTHOR]

In the article, the author describes the subjects of administrative and legal support for the use of individual armor protection by the civilian population. Within the scope of the study, the concept of subjects of administrative and legal support for the use of individual armor protection by the civilian population is defined, it is appropriate to understand it as a system of public administration bodies that, with the help of legal instruments (methods, means, methods and procedures), form and ensure the implementation of state policy in the field of use means of individual armor protection by the civilian population, which is aimed at preserving the life and health of a person in the event of a threat. Subjects of administrative and legal support for the use of individual armor protection by the civilian population are classified by the author according to several criteria, the first of which is the order of formation: a) elected bodies (organizations) - those elected by the Ukrainian people, residents of certain administrative and territorial units, councils of public organizations (the Verkhovna Rada of Ukraine, the President of Ukraine, local self-government bodies, public organizations); b) bodies created according to the order of appointment (the National Security and Defense Council of Ukraine, higher executive bodies - the Cabinet of Ministers of Ukraine, the Ministry of Defense of Ukraine, the Ministry of Internal Affairs, other central bodies of the executive power, the Armed Forces of Ukraine, other military formations formed in accordance to the current legislation of Ukraine); c) bodies created according to the election-appointment procedure (relevant subjects of civil society, in particular, the Public Council under the Ministry of Defense of Ukraine, whose members are elected by representatives of civil society and approved by the Minister of Defense of Ukraine). In addition, according to subject competence and powers, subjects of administrative and legal support for the use of individual armor protection by civilians are classified according to the following criteria: a) bodies of general competence (the National Security Council of Ukraine, the President of Ukraine, the Cabinet of Ministers of Ukraine, local self-government bodies); b) bodies (organizations) with special powers (the National Security and Defense Council of Ukraine, the Ministry of Defense of Ukraine, the Ministry of Internal Affairs, the Ministry of Health of Ukraine, the Armed Forces of Ukraine, the National Guard of Ukraine, other military formations formed in accordance with the current legislation of Ukraine, public associations, the legal purpose of which is limited to activities in the field of administrative and legal support for the use of individual armor protection by the civilian population). [ABSTRACT FROM AUTHOR]

ABSTRACT Background Aim Methods Results Conclusions Radiant skin is a common patient request and the result of multiple contributing factors. Currently, there is no standardized methodological approach that facilitates assessment of skin quality from a holistic perspective.To develop a holistic methodological process to assess skin quality using a scale that helps identify treatment priorities, facilitates conversation with the subject, and helps manage expectations, supports long‐term treatment plans, and tracks treatment progress over time.Ten global experts (dermatologists and esthetic physicians) identified the main measurable aspects that contribute to skin quality, and these were combined to form the Skin Quality Assessment Scale (SQS). The scale comprises four overarching skin quality domains containing nine measurable aspects: texture (pores, lines, scars); discoloration (redness, pigmentation, dullness); firmness (laxity); and hydro‐lipid balance (oiliness, dryness). Each aspect is graded on a 4‐point severity scale (0 = none to 3 = severe). The SQS was validated by a large group of practicing clinicians.Practicing clinicians (> 40, 78% dermatologists) were surveyed; prior to reviewing the scale, 67% did not use any scale but 81% believed a holistic SQS was needed. After reviewing the scale, 100% agreed the scale provides a holistic assessment of skin quality. In addition, 95% agreed the scale helps assess all key aspects of skin quality with subjects and 98% deemed it valuable for their clinic.The SQS represents a holistic assessment tool that engages with and manages subjects' expectations, identifies treatment priorities, creates a long‐term treatment plan, and visualizes the skin quality improvement over time. [ABSTRACT FROM AUTHOR]

The aim of this study is to discuss the possibility of conceiving the current science of religious education as a practical metaphysics without excluding its objectives. Contemporary science of religious education is a religious pedagogy in terms of the conditions that brought it into existence and its characteristics. Therefore, religious education activities are implemented following the religious knowledge constructed by the science of religious education within the limitations of pedagogy. And pedagogy, on the other hand, depends on the paradigm of existence, human being and behavior that finds its meaning in natural sciences such as physics and biology, human sciences, especially psychology, and educational sciences, which have been established depending on the natural state in which modernity is formed. A pedagogical approach to religion is necessarily anthropological due to the discursive characteristics of pedagogy. While it considers a specific religion and its tradition, it derives its principles from a spectrum of sciences, ranging from natural sciences to educational sciences. Religious education activities are therefore bound to a paradigm of the human being whose capabilities are determined. But, as a newly established discipline, religious education as religious pedagogy naturally does not possess a thoroughly developed theoretical framework (nazariyat), its principles, purposes, methods and outcomes of religious education activities have not been critically analysed. However, education is the process of becoming human, and by taking various differences in meaning into account, it means becoming a social reality, historicizing, and becoming a subject. Religious education as a practical metaphysics which is proposed to replace religous pedagogy, maintains its critical perspective and since it deals with subjectivity and the historicization of subjectivity, pedagogy can be articulated to other discourses and institutions taking into account the criteria of verification. Religious education as practical metaphysics is not obliged to derive its foundational principles from any specific science, as it's founded on existence (fitrah) itself. Instead, it demands the reconsideration of the sciences in the view of potential forms of subjectivity and promotes the establishment of new scientific disciplines. The basic framework and concepts used in this study have been taken from Platonic philosophy and Foucault's analyses. Because the contemporary educational paradigm is part of a tradition that extends from Aristotle to modern science. Besides, traditional religious thought represented by the sciences of the explication (bayān) has established strong links with Aristotelian thought via kalām. Plato's philosophy, on the other hand, presents a third theoretical (nazari) alternative to Aristotelian philosophy and the discipline of kalām. Plato's allegory of the cave, which coincides with the verses that the worldly life is play and amusement finds its theoratical grounding in Foucault's analyses on subjectivation, encompassing processes of socialization and historicization. The analysis of subjectivity enables us to perceive the human being in a holistic manner, which is reduced in the Aristotelian thought system and fragmented in the discipline of kalām, as it reveals the human existence in its most general characteristics. Religiosity in terms of identity (huwiya) is the primary characteristic of subjectivity. Religiosity in the sense of identity is the primordial attribute and the most general characteristics of subjectivity - in addition to this meaning, religiosity also signifies religious attachment. The analysis of subjectivity allows us to see the human being in a holistic manner, revealing human existence in its most general characteristics, unlike in the Aristotelian thought where it is reduced, or in the discipline of kalām where it is fragmented. The study consists of three parts in which the subject, aims and methods of religious education as a practical metaphysics have been expounded. The subject of religious education as a practical metaphysics is the most general form of human existence in the world, which is subjectivity. Its purpose is to demonstrate the process of subjectification integrated with pedagogy by scrutinizing the conditions for the formation of subjectivity. Thus, pedagogy can be conducted in harmony with the general principles of subjectification. Practical metaphysics employs the dialectical method in terms of human relation to truth, archaeology and genealogy for the analysis of subjectivity and forms of subjectivation, and any proper method for its pedagogical dimension. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The changeable, unknown, complex, and multivalent world embraced by innovations makes new demands on auditors’ professional competencies, which are inseparable from the mastery of technologies. Innovative auditing technologies of regional finance and real economy auditing have been analyzed to substantiate the value of auditors’ digital maturity in the diversity of such technologies. Quantitative methods based on statistical studies confirmed the growth of audit, control, expert analytical activities, and the need to implement innovative technologies for greater coverage of the control data set. Innovative technologies used in audit practice have been presented. The definition of digital maturity in an auditor has been given, which substantiates the need for continuous training in modern technologies such as digital inspector of state and municipal financial audit, conducting and accounting of general audit results, and processing of huge arrays of reporting data, analytical dashboards, and tools for checking counterparties using the analysis of their debts and risks. Digital maturity has been proposed to be assessed by considering digital culture, professional knowledge, skills and competencies of tool ownership, and process thinking in quality data collection implementation during the udit. The planning, execution, and automation of audit control activities with innovative technologies create the basis for prompt effective management of the entire process, company resources, and regional finances. Visualization of the reporting verification results provides for their visibility for users in order to immediately make management decisions aimed at sustainable financial development.

The article examines the concept of a hero in relation to the concept of a frontier, which the authors understand as a "contact field", a boundary that connects rather than separates the spatio-temporal field of conjugation of two or more realities. Particular attention is paid to the development of the frontier as a point of assembly and the personality of the hero and the new social normality. The need for a comparative analysis of the concepts of subject, actor, and hero that already exist in sociology is indicated. An attempt is made to differentiate these concepts, the main features of the hero as a total subject are given, the importance of distinguishing between an everyday hero and a "frontier" hero is indicated. The influence of the frontier as a factor in the formation of the hero's image is substantiated based on the materials of an empirical study conducted by the authors of the article in eight Federal Districts of the Russian Federation in 2023 (n = 1350). For this purpose, data are analyzed on a number of open and semi-closed questions depending on the place of residence of the respondents, that is, the territorial factor. The authors of the article come to the conclusion that the length of Russia and the diversity of its regions, the frontier status of some of them, provide the corresponding specificity and demand for a hero. Respondents from those subjects of the Russian Federation that currently act as a frontier themselves articulate their idea of a hero and heroism much more clearly. The military hero remains the textbook hero for Russians. A significant part of the independently named heroes are outstanding personalities, primarily of the Soviet era, mainly military leaders, politicians, child heroes of the Great Patriotic War. Everyday workers and laborers - doctors, health workers, volunteers, rescuers, teachers, scientists, etc., which was typical for the Soviet era, are not currently singled out as heroes by respondents. Which leads to the conclusion that the actor of Soviet modernism, which was associated with heroism, was closely associated with the concept of a hero (in particular, labor), is not relevant in the minds of Russians today. Such transformations are associated by the authors with the influence of the situational factor, as well as with the change of the corresponding social ontologies.

T he study interprets Alain Badiou’s philosophy using Vincent Descombes’ Le même et l’autre (The Same and the Other). We believe that placing Badiou in the context of French philosophy of the 20th century can show him in a new light. Descombes’ book forms an interpretive framework from which the philosophies of Friedrich Nietzsche and G. W. F. Hegel emerge. We perceive Badiou as an author who connects two phases of French philosophy (postulated by Descombes): the period of the three H’s (Hegel, Husserl, Heidegger) and the period of (post)structuralism (Nietzsche, Freud, Marx). T he study will try to show connections, but also differences, between these concrete philosophies. The goal, in the meantime, is to shed light on Badiou, who can still be described as an (sufficiently) author who isn’t reflected, through the philosophy of authors who have already been reflected. We will move into the center of Badiou’s thinking through his inaesthetics.

This paper aims to explore the intersubjective relationship between the whipper (paki) and the parrier (ta’ang) in caci, a traditional dance from Manggarai, East Nusa Tenggara Province. For that purpose, this study applied the phenomenological method. In this method, caci is described based on what actually transpires during the performance when the researchers made direct observations. As a native Manggarai, the researcher has watched the dance for many years. Data from the phenomenological study were analyzed using Armada Riyanto’s philosophical concept of intersubjective relationality. This study found that the relationship between the whipper and the parrier in caci is not a subject-object but intersubjective one. The intersubjectivity of the whipper-parrier relationship is demonstrated by several facts. First, there is subjective identity of the whipper and parrier in the form of their names. Second, there is affirmation of identity and its confirmation during the dance. Third, the act of whipping and parrying does not involve a large group of people, but only the whipper and parrier as individual actors. Fourth, the whipper and parrier are aware of the other party’s presence and role. Fifth, the whipper is aware of the presence and role of the parrier and vice versa. Sixth, the whipper and parrier are encountering each other with mutual respect. The intersubjective element of the whipper-parrier relationship is highly relevant to the promotion of elegant intercultural dialogues in Indonesia.

The concept of agency and the position of the speaking subject in interpreting are key for an understanding of the interpreter’s role and the importance of codes of ethics, especially in community interpreting settings. The attempt to address these issues in an effort to establish a higher level of professionalism has been ongoing for many decades, but there is still a lot of controversy both in academic circles and in the practice itself. Scholars are still split between those who propagate a code of ethics which ensures accuracy, confidentiality, and impartiality and those who believe that the practitioner, under a different name (inter/cultural inter/mediator), is a mediator between cultures and thus, as the only agent of knowledge for all cultures involved in the exchange, should play a more interventionist role. And in the midst of this argument, all parties of the interaction (practitioners, users and providers of public services) may be deprived of their agency as speaking subjects. This paper will highlight some of the main arguments in this very sensitive issue and attempt an understanding of the significance of codes of ethics in dis/empowering the speaking subject, by taking a detour through the significance of Shakespearean names and Aristotelean virtues.

This article argues that a series of dances made by choreographer and dancer Trisha Brown between 1971 and 1975 using accumulation can be understood as performative structure-objects. This is a form of art that paved the way for two current tendencies in art and dance: the generalization of dance into art and the development of the role of the dancer as artist. The concept of the performative structure-object unfolds in the article through a close analysis of Brown's dances in dialogue with the concept of structure found in Gilles Deleuze's essay "How Do We Recognize Structuralism?" (1967). His article emphasizes a concept of structure understood as both subject and object, as well as a site of practice. While research has been undertaken in dance studies on Brown and the importance of structures in her work, this article expands this research by reconstructing a philosophical concept of structure in her work that has not yet been explored. [ABSTRACT FROM AUTHOR]

This article addresses the legal issue of recognizing nature as a subject of rights within the current legal framework, highlighting a paradigm shift in the protection of nature in Ecuador. With the 2008 Constitution, nature transitioned from being an "object of protection" to an entity with its own rights. The ruling 1185-20-JP/21 is used as a case study to analyze these legal and practical implications. The ruling deals with the violation of rights due to irrigation projects without adequate environmental consultation, emphasizing the importance of ecological flow. The Constitutional Court reaffirms the interdependence between the rights of nature and human rights, highlighting the need for a systemic approach to environmental protection. Key legal and jurisprudential precedents are reviewed to contextualize this recognition, evaluating its impact on the legal system and environmental protection, and analyzing the enforceability of these rights through judicial mechanisms. The ruling establishes a crucial precedent for the sustainable management of natural resources and reinforces the importance of protecting the rights of nature to ensure a sustainable future for all generations. [ABSTRACT FROM AUTHOR]

This article will explore in what sense subject and object are considered reciprocally in Hegel's first three chapters in the Phenomenology of Spirit. The third chapter, although notoriously difficult to read, is one of the most important epistemological documents in modern philosophy. Hegel's approach will be traced within the debate stemming from Kant's transcendental philosophy mainly through Fichte and Schelling. It will be shown that Hegel incorporated elements from all these figures to arrive at his unique position. Kant's transcendental philosophy established the idea that the thinking consciousness contributes fundamentally to knowledge to the extent that knowledge is fully produced by the subject, and the true nature of the object is unattainable to consciousness. The widely held conclusion was that Kant's thought amounted to a too strong divide between subject and object. Fichte and Schelling managed, thanks to the notion of the absolute, to mediate between subject and object, thereby opening the door to Hegel's dialectics as a philosophy of mediation. Both Fichte and Schelling, as was the case, broadly speaking, with German Idealism taken as a whole, still considered thinking as an activity of being that contributes to the fulfilment of being, linking objects to consciousness. Fichte's "absolute I", a consciousness that precedes the consciousness of the self, standing over the self and the object, was deemed to resemble the Kantian subject too closely. Schelling's natural philosophy, on the other hand, situates the absolute within nature and consciousness as developing from within nature towards the deployment of the self. This approach was considered potentially falling back into a dogmatic mode of thinking. Even if these positions remain caught in problems they seek to overcome, they did make notable progress in addressing the question of the relation of the subject to the object in a modern context. Hegel develops his initial answer to this question in the Phenomenology of Spirit first as an inheritor of the Enlightenment, notably empiricism, but stands critical of its basic suppositions. He does not accept that complete knowledge is immediately accessible, and resorts to the notion of the Absolute to indicate that mediated knowledge leads to truth. Unlike Fichte, Reinhold and Schelling, he does not immediately introduce the absolute as a mediator of knowledge but arrives at it through counterarguments for the positions put forward by the assumption of immediate objective knowledge. This dialectic approach leads to the unfolding of consciousness, self-consciousness and Spirit. Our subjective contribution to knowledge production is also not assumed beforehand, like in Kant, but is the result of the confrontation with the assumptions made by experiential knowledge. Without subjectivity, knowledge of the unity of reality is impossible, as is knowledge of the difference between objects. Knowing objects according to their nature requires subjectivity from which order is established, but the subject experiences itself as standing in relation to objects. Consciousness is confronted by an outside world that must be made sense of. Not only is the establishment of the relation between subject and object important but according to Hegel, the subject's relation to the object is reflected in his self-understanding and self-consciousness. The notion of self-consciousness is revealed precisely by the relation between subject and object, but not before this relation. Hegel therefore starts his journey to the absolute through natural consciousness, a consciousness that takes immediate knowledge of objects around us as authoritative. One can call this immediate knowledge objective in the sense that it takes no queues from subjectivity. Hegel proceeds to critique objective knowledge, claiming that immediate knowledge doesn't reckon with the factor of time, and therefore cannot be the ultimate source of truth. This critique is ambivalent, as it does recognise the world of objects as a source for knowledge, however, this must be supplemented by our own consciousness in order to arrive at a deeper understanding of this knowledge. Consciousness becomes an essential ingredient necessary for understanding. The second chapter introduces perception as the measure of reality. Perception brings a multitude of things under a general principle, thereby creating an understanding between things and their general substance. This second approach to truth cannot explain how generality and particularity exist in the first place. Hegel moves to the notoriously difficult third chapter in which he describes the dynamic relation between force and understanding. Force is identified as the underlying dimension of external reality, but it has in turn to be postulated, making necessary the involvement of the understanding as hypothesising activity. At first, force is merely described in terms of its expressions, but acknowledgement of its fundamental trait as underlying the whole of physical reality without being a tangible thing, leads to the realisation of the role of the understanding. This realisation is self-consciousness. Self-consciousness becomes aware of its participative role in its determination of the underlying structures of reality, structures that are postulated, and not apparent. In the last section, it is pointed out that self-consciousness is not to be understood as standing alone concerning objects - self-consciousness also stands in relation to other-selves. Self-consciousness is not an object and cannot be fully determined as is the case with things. This does not form the primary concern of the article and will merely be described to point to the position of self-consciousness within the larger scheme of Hegel's thinking. This does not take away the importance that the topic under discussion here has for the development of Hegel's system, which is the reason for the focus given here. [ABSTRACT FROM AUTHOR]

Although several factors, such as sex and body schema, contribute to gait function, factors for gait dysfunction in Parkinson's disease (PD) have not been elucidated. Postural verticality, a higher-order neural mechanism of gait, is involved in generation of a gait program in healthy individuals; however, its role in patients with PD is unclear. Although subjective postural vertical (SPV), which denotes cognitive information about posture with verticality as the reference axis, is anteriorly and laterally shifted in patients with PD, the presence of sex-related differences in SPV and effect of SPV on gait function remain unclear. Since SPV affects the degree of flexion and lateral bending posture and long-term prognosis of PD, factors affecting SPV in patients with PD should be clarified to improve gait function. Is vertical perception of posture (i.e., SPV) related to gait function in patients with PD? Are there any sex-related differences? The gait and SPV were evaluated in 59 adult outpatients with PD (31 men and 28 women) using five gait (step length, walking speed, coefficient of variation of step time [step CV], cadence, and mean gait acceleration [acceleration]) and two SPV (SPV in the sagittal and coronal planes) assessments and compared between the sexes. No sex-related differences were observed in the SPV in patients with PD. The SPV and gait assessments demonstrated no association in men. Walking speed and SPV in the sagittal plane (p = 0.029), and step CV and SPV in the coronal (p = 0.018) and sagittal planes (p = 0.032) were correlated in women. Although no sex-related differences in the SPV were observed, our results demonstrated that the SPV is involved in gait function in women but not in men with PD. ● Posture and subjective postural vertical do not differ by sex in patients with PD ● Posture and subjective postural vertical were not associated with gait in men ● Sex differences were observed in the effect of subjective postural vertical on gait [ABSTRACT FROM AUTHOR]

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper proposes a Lacanian theory of shame linked to the era of Lacan's work starting with Seminar X and the invention of the object a. From a Lacanian perspective, shame is not evoked by the exposure of a deficit, but rather by the exposure and witnessing of the divided subject's constitutive lack. This paper proposes that the affect of shame is an index pointing to the divided subject's structural lack when it is exposed and witnessed by object a instantiated as the gaze of the scopic drive and the voice of the invocatory drive. Since shame can freeze speech as well as provoke flight from the analytic work, we suggest that it is helpful for the clinician to understand how the structure of shame manifests in the patient's speech and in the transference. Clinical examples are given throughout. The paper concludes with a case discussion of Lacanian analytic work with a female patient confronted with multiple existential dilemmas that evoked shame in relationship to her body, sexuality and death. [ABSTRACT FROM AUTHOR]

During the development of the research project “Training scenarios mediators of the biopraxis of children in the context of poverty”, University of Magdalena, Santa Marta, Colombia, we see that there are other proposed teaching holistic and ecological, derived from new epistemologies, and from here arises the need to write and publish this article, which reflects about the object and objective, and the subject and the subjective, establishing a dialectic between objective and subjective social and human scientific activity. The current alternative social and human orientations do not exceed the theoretical plane, so that this article is an exhortation to move away for positivism and empiricism, not only from the application of qualitative techniques and methods, but from the ontological analysis of the object of study social and human and the epistemological argument of the subject of research, in correspondence with the ontic analysis. [ABSTRACT FROM AUTHOR]

Taking as a starting point the objective of this article is the reinterpretation of the concept, forced by the technological and communication transformations that place the ideas of social and community, not as theoretical precepts, but as elements to discover on the studies proposed. A theoretical transversalization of the three authors will be sought, taking essential elements from their works to propose a new interpretative key that allows us to take the concept of community, not as a theoretical presupposition, but as an immanent product resulting from the daily connections made between the subjects, spontaneously, on the social field. [ABSTRACT FROM AUTHOR]

Copyright of Discourse: Journal of Childhood & Adolescense Research / Diskurs Kindheits- und Jugendforschung is the property of Verlag Barbara Budrich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

During the test at the session, the student (extramural student) expands his knowledge and skills. When checking the work performed in the presence of the teacher, the latter, if necessary, can additionally talk with the student. [ABSTRACT FROM AUTHOR]

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Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present study attempts to test Bremond’s model The Logic of Narrative Possibilities and the Actantial Model of Greimas through explicating the narrative structure of the novel, Old Man and the Sea. In this research, a mixed method along with comparative study is mad through the application of these models to narratives structure of the novel. The research explores that both these reductionist models, though use different terminology, investigate the same issues and structure of the story. Hence, they have a strong association. This comparative study of structure inquiry has been used for the first time in broaching the structure of Old Man and the Sea. This study affirms the universality of these models that can be applied to all forms of narrative fiction. Hence it is recommended for the researchers to carry out further study by applying them to the structures of other forms of narrative fiction, like short stories, visual narratives and paintings. Thus, the research shows a new vista for researchers to probe further. [ABSTRACT FROM AUTHOR]

Copyright of Revista Publicando is the property of RPPH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Many scholars have claimed that a well-known, allegedly ‘Rylean’ passage in DA I.4 shows that Aristotle does not think souls are subjects of mental states and activities. However, other scholars have argued against this and invoked other texts to support their rival claim that Aristotle does think souls are subjects of mental states and activities. This article articulates and defends an original interpretation of Aristotle’s position vis-à-vis this issue. In particular, this article argues that Aristotle thinks the souls of living corporeal substances are ‘things that underlie’ (i.e., ὑποκɛίμɛνα for) various non-substantial features of the substances to which they belong, including whatever mental capacities those substances have. However, this does not entail that he thinks souls literally have the features they underlie, as if they themselves were alive and could engage in the kinds of mental activities (seeing, hearing, desiring, thinking, reasoning, etc.) that animals and humans can. In fact, there is good reason to think Aristotle does not think souls literally engage in such activities, despite his sometimes writing in a loose manner that suggests they do.

In Nietzsche's "mature" texts, we are witnessing a complete dissolution of the subject. At first glance, however, this appears highly paradoxical (Wotling 2015), leading some commentators to suggest that there is a real contradiction in Nietzsche's work (Gardner 2009), insofar as the author never ceases to speak of himself and at the same time invites his reader to become who he is. Are we to understand, then, that any self is illusory and constitutes a metaphysical illusion, i.e., that the becoming in which we are always caught according to Nietzsche must make any position of a self impossible, and at the very least diminishing? Following in the footsteps of Alexander Nehamas (1985), we believe that we can overcome the contradiction identified by S. Gardner by showing that Nietzsche's conception of the self is not "realistic", but precisely also fictional and dynamically positive at the same time.

The introduction justifies the topicality of studying and importance of conceptualization and operationalization of the social and psychological phenomenon of constructive behavior in conflict situations. The theoretical analysis involved three main stages. The first stage focused on identification of the subject matter and functional structure of constructive behavior in an interpersonal conflict situation. The conceptualized phenomenon is understood as a functional system of conscious, creative activity of an individual, the overall target and meaning focus of which is connected with searching for and formation ways and means of developing and implementing the program, integrated and arranged as a whole, of coordinated executive interactions with a partner to satisfy one’s own and the partner’s meaningful interests when contradictions arise within common, shared social and psychological space. The second stage dealt with consideration of the major characteristics of constructive behavior in an interpersonal conflict situation. The range of these characteristics includes subjectness, proactivity, purposefulness, creativity, eco-sensitivity, syntonicity, concordance, integrativeness, productivity, supra-situational supersubject non-opposition. The third stage of the scientific analysis sought to compare constructive behavior with other forms of reacting in an interpersonal conflict situation. The given qualitative comparative analysis yielded the indicators of constructive behavior in an interpersonal conflict situation that can be used as the basis of subsequent operationalization and development of appropriate psychodiagnostic tools. In conclusion, the author summarizes the scientific analysis undertaken and gives a complete definition of constructive behavior in an interpersonal conflict.

Abstract Malaria has inflicted serious morbidity and mortality across the globe. The major brunt of the disease has been on African, South-East Asian and South American countries. Proportionally, malaria has attracted global research priorities and this is evident from the number of publications related to malaria from across the globe, irrespective of its endemicity. However, formal and exhaustive analyses of these ‘malaria publications’ are rarely reported. The systematic review and secondary data analyses were done to retrieve information on what has been published on malaria, where is it published, and which countries are major contributors to malaria research. The study presents malaria publications from 1945 to 2020 retrieved using three databases: Web of Science™, Embase® and Scopus®. Exported data were examined to determine the number of publications over time, their subject areas, contributions from various countries/organizations, and top publishing journals. The total number of published records on malaria ranged from 90,282 to 112,698 (due to three different databases). Based on the number of publications, USA, UK, France, and India were identified as the top four countries. Malaria Journal, American Journal of Tropical Medicine & Hygiene, and PLoS One were the most preferred journals, whereas the University of London (Institutions other than LSHTM), the National Institute of Health, the London School of Hygiene and Tropical Medicine, and the University of Oxford appeared to be the top contributing organization. A disproportional contribution to malaria research was observed with non-malaria endemic countries making the largest contribution. Databases differed in their output format and needed standardization to make the outputs comparable across databases.

Introduction. Modern concepts of education are based on the principles of anticipation, determination of the present by the future (advanced education, Life Long Learning). The same pattern applies to the personality of both the subject of life in general and professional life in particular. Aim. Based on the theoretical and methodological analysis, identification and empirical research of the psychological characteristics of the future, the present research aims to consider the future as a personal construct in the structure of the subjective image of professional life. Methodology and research methods. The key methodological approaches are the subjective approach and the theoretical and methodological foundations for using the synergetic approach to study the psyche, mental phenomena and processes. The study employs survey methods; the methods of mathematical and statistical data processing: comparative analysis and factor analysis were carried out using the IBM SPSS Statistics v.20 program. Results. Based on theoretical ideas about time modes, time perspective, psychological characteristics of organisation and perception of time, as well as the results of an analysis of the works of foreign and Russian authors, a structural-functional model of the subjective image of professional life is proposed, including four blocks: a block of retrospection, a block of regulation of actual activity, a prognostic block, and a transspective block. Scientific novelty. The use of a subjective and synergetic approach to modelling the image of the professional future is justified. A structural-functional model of the image of the professional future is proposed, including invariants that represent a formal and meaningful representation of the temporal modes of the past, present and future and a mechanism for comparing the current state with the desired (“needed future”). Practical significance. The presented structural-functional model of the subjective image of professional life can serve as the basis for the development of a subject-oriented approach to professional guidance and support of professional development at the stage of choosing a profession and professional training with practical means of constructing a professional future.

The article examines the key principles of François Laruelle’s non-philosophical project and analyzes it comparatively with the Kantian categories of a priori, a posteriori, analytical and synthetic. It discovers certain parallels between the a priori and transcendental account of non-philosophy, its theory of subjectivity and autistic perception of the real.

Introduction. The relevance of the research topic is due to the problems caused by the globalisation of society. Purpose and methods. The purpose of the article is a philosophical analysis of comprehensive changes in society under the influence of globalisation and determinants identification that influence the transformation of culture as a factor of modern society's existence into an “object” and “tool” of global governance. The methodological basis of the study is the dialectical principle of cognition, systemic, axiological, historical, typological, comparative and synergistic approaches. Results. The role and significance of culture in society as a means of formation, education, development, and humanisation are highlighted. The author analyses the socio-cultural reflections and contradictions of globalisation, which lead to the deformation of ethno-cultural identifications, which becomes an obstacle to the achievement of a true civilisational synthesis by humanity. The article reveals the essence of global governance and its subjectivity and identifies the reasons why culture is deliberately turned into an “object” and “tool” of this governance. The negative social consequences and metaphysical threats of turning culture into an “object” and “tool” of global governance, as well as possible means of counteracting this are identified. Conclusions. The scientific novelty of the research results lies in the disclosure of the socio-cultural essence of global governance and the identification of its negative consequences and threats to society, and the significance lies in the fact that they can be used in the practical activities of public authorities, as well as in the development of the theoretical and methodological foundations of the philosophy of socio-cultural management and global studies.

Romantik söylemin en belirgin vasıflarından biri olan öznellik, çok kez tezatların varlığından beslenir. Romantik metafizik bağlamında insan için ilksel tezat, ben ve ben olmayan’ın amansız çatışması üzerine kurulur. Buna göre insan, özünün derinliklerinde yer alan ‘ben’i dolaysız tanıyamaz, onun farkına varamaz. Ben olmayan’ın perdelediği reel saha, ben’e direnen bir varlık alanıdır ve aralarında yaşanan çarpışma sonrası ben’lik ortaya çıkar. Nihayetinde varılmak istenen yer geleneğin, aklın kayıt altına aldığı sahadan, kayıt-dışı, sınırsız hürriyet sahasına geçiştir. Tanzimat devri Doğu ve Batı medeniyetlerine ait fikirlerin uzlaştırılmasında da buna benzer bir tezat yaşanır. Bu manada en büyük sorun; ben ve ben olmayan ayrışımının nasıl yapılacağı, hangisinin ben’e, hangisinin ben olmayan’a ait olduğunun idrakidir. Bu tezat metafizik manada bir ilksel tezat olarak kabul edildiğinde, çarpışma ve sonrasında kayıt-dışı sahaya taşmalar, hürriyet, öznellik ve görelilik kavramlarının da Türk edebiyatına girişinin zeminini hazırlar. Bu makalede, on dokuzuncu asırla beraber Osmanlı topraklarında siyasi ve içtimai sahada tesirini arttıran romantik söylemin Türk edebiyatındaki ferdiyetçi tezahürleri; hem bir geçiş süreci olan Tanzimat devrinin tezatlarını besleyen düalist (doğu-batı sentezi) uzlaşım çabasının ürünü, hem de Abdülhak Hâmid’in mizacından beslenen tezatlarla beliren, öznel temayül çerçevesinde ele alınmıştır. İncelememize konu olan Abdülhak Hâmid, kendine dair şahsi tecrübeleri, asrına ait siyasi çözüm çarelerinden daha çok önemseyen romantik bir özne gibidir. Hâmid, Batılı düşün ile zorunlu olarak yüz yüze gelen Tanzimat devri Osmanlı kimliğinin, iki farklı medeniyeti uzlaştırma tezadının tam da ortasında kalmış, kafası epeyi karışık kimliklerden biridir. Bu bağlamda onun izini takip ettiği Namık Kemal’i örnek aldığına fakat çok kez kalemini, vatan ve hürriyet kavramları haricinde kullandığına da şahit oluruz. Bu nedenle de Hâmid, Namık Kemal’den farklı olarak, iç dünyası ile var olma çabasıyla özellikle metafizik meseleleri daha ziyade kurcalar. İncelememizde Hâmid’in söz konusu meseleleri; ferdî tezatlarının gölgesinde, ait olduğu geleneğin hadlerini zorlayarak okurları ile paylaştığı en belirgin eseri olan Makber seçilmiştir. Bu uzun poem ekseninde şairin; his-his ve akıl-his tezatlarının izleri sürülerek, açığa çıkan ferdî duyuş ve düşünüşü besleyen tezat kaynağının; romantiklerde sınırsız hürriyetle eşdeğer algılanan, ben’ ile dolaysız temasa geçme talebinden mi yoksa özde sadece ait olduğu geleneğin etrafını kuşatan, Batılı düşünün açığa çıkardığı tezatlarla beslenen öznenin zorunlu, köksüz bir savruluşundan mı ibaret olduğu sorusuna cevap aranmıştır.

The manifesto format was not chosen by chance. As a rule, manifestations are not acceptable in the scientific community and are practiced to proclaim a new order of things. Historically, social groups have declared their intentions in manifestos of various kinds. This circumstance is also true for contemporary cases such as manifestos of cyborgs, hackers, “Evolution 2045”, etc. Digital anthropology as a subject of manifestation looks anomalous, since it is not related to the interests of a specific social group or force. The intentions of the authors of this manifesto are to proclaim an alternative to the scientific research mainstream. The subject area and thesaurus of digital anthropology historically began to take shape in the Western countries. Due to qualitative and quantitative empirical research, the network has become a kind of analogue of a “field” for the study of behavioral practices, the specifics of thinking, and mythology that makes its way into virtual communication and Internet content. In an attempt to maintain ideological continuity with ethnographic and field research, digital anthropology ignored the conceptual and generalizing statement about a person. The latter was formed in the discourse of philosophical anthropology, not only a historical philosophical movement, but also a current field of knowledge that produces reflexive generalized knowledge about human beings. In the manifesto, the subject of digital anthropology is significantly clarified, and its definition is also given as a result of the reassembly of the subject.

To approach nursing care from a comprehensive perspective, it is necessary to recognize the subjective dimension of hospital care practices. To this end, this research proposes an analysis of an environment that aims to objectify patients’ symptoms, diseases and treatments. The objective of this article is to answer the question posed for this research: What are the implications of inserting the concept of subjectivity in nursing care? The analysis in this article is guided by the following topics: the definition of the concepts of subject, subjectivity, hospitalization, nursing care and psychological consultation, their articulation with approaches and contributions made by psychoanalytic authors such as Freud, Lacan, Soler, Ferrari and Luchina, and with nursing models and theories that deal with subjectivity and humanity in care. The results of this research revealed the need for an interdisciplinary dialogue that includes the individual’s responsibility for what happens to them. The results also highlight the importance of facilitating psychological consultation for hospitalized patients care, through subject-centered therapeutic support.

This essay traces the genealogy and evolution of the category of the subject as it developed in the thought of Louis Althusser, Michel Foucault, and Alain Badiou. As will be seen, within the fruitful and complementary dialogue about the subject and subjectivity formation among these three French thinkers, there are major discrepancies in their approaches, from Althusser’s seemingly passive view of the subject as a victim of state oppression, to Foucault’s one, embedded in power but with the capacity of resistance, and, finally, to Badiou’s understanding, in his book Théorie du sujet (Theory of the Subject, 1982), of the subject as the one who courageously takes risks to put into practice the truth brought about by the event in order to radically transform the present situation.

Malaria has inflicted serious morbidity and mortality across the globe. The major brunt of the disease has been on African, South-East Asian and South American countries. Proportionally, malaria has attracted global research priorities and this is evident from the number of publications related to malaria from across the globe, irrespective of its endemicity. However, formal and exhaustive analyses of these 'malaria publications' are rarely reported. The systematic review and secondary data analyses were done to retrieve information on what has been published on malaria, where is it published, and which countries are major contributors to malaria research. The study presents malaria publications from 1945 to 2020 retrieved using three databases: Web of Science™, Embase® and Scopus®. Exported data were examined to determine the number of publications over time, their subject areas, contributions from various countries/organizations, and top publishing journals. The total number of published records on malaria ranged from 90,282 to 112,698 (due to three different databases). Based on the number of publications, USA, UK, France, and India were identified as the top four countries. Malaria Journal, American Journal of Tropical Medicine & Hygiene, and PLoS One were the most preferred journals, whereas the University of London (Institutions other than LSHTM), the National Institute of Health, the London School of Hygiene and Tropical Medicine, and the University of Oxford appeared to be the top contributing organization. A disproportional contribution to malaria research was observed with non-malaria endemic countries making the largest contribution. Databases differed in their output format and needed standardization to make the outputs comparable across databases. [ABSTRACT FROM AUTHOR]

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Depicting the relationship between religion and modernity in the changing world caused by the modern crashing waves, which sweep away all religious values and beliefs at a high speed, has been one of the tasks of the new religious thinkers. This trend has always tried to provide an up-to-date reading of religion by re-reading religious propositions in accordance with the evolving conditions caused by modern affairs. "Mehdi Bazargan" and "Ali Shariati" are two Iranian modern thinkers who have tried to determine the position of the religious subject in the new era based on the reinterpretation of traditional foundations in interaction with the new era. Using two narratives of authoritarianism and dialogue-centered relationship between subject and authority as a theoretical approach and qualitative content analysis method, this article has examined and explored the opinions of Bazargan and Shariati. The findings of this research indicate that the method of each of them had differences from another method; Concerned about providing a definition of traditional religious foundations that is compatible with the modern world, Bazargan tried to provide more space for the subject. On the other hand, Shariati, by emphasizing an ideological reading of Shi'ism, aimed to remove the subject from the control of traditional authority and emphasize her humanity even while remaining loyal to traditional teachings. [ABSTRACT FROM AUTHOR]