_ This scholarly article explores the critical role of professional ethics in the field of counseling and psychotherapy. Ethical considerations are fundamental to maintaining the integrity and trustworthiness of mental health professionals. The paper examines the core principles and ethical guidelines that govern the practice of counseling and psychotherapy, addressing the complexities and challenges that practitioners may encounter. Through an in-depth analysis, the article emphasizes the significance of ethical decision-making, confidentiality, cultural competence, and ongoing professional development in fostering positive therapeutic (...) outcomes. _. (shrink)

This title offers an illustrated overview of the evolution of two very different strains of modern Japanese photography. In the 1930s, Japanese photography evolved in two very directions: one toward a documentary style, the other favouring an experimental, or avant-garde, approach strongly influence by Western Surrealism. This book explores these two divergent paths through the work of two remarkable figures: Hiroshi Hamaya and Kansuke Yamamoto. Hiroshi Hamaya was born and raised in Tokyo and, after an initial period (...) of creative experimentation, turned his attention to recording traditional life and culture. He went on to record cultural changes in China, political protests in Japan, and landscapes around the world. Kansuke Yamamoto became fascinated by the innovative approaches in art and literature exemplified by Western artists such as Man Ray and Magritte. 0Exhibition: Getty Museum, Los Angeles, USA. --. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Report on the Ninth European Network of Buddhist-Christian Studies Conference:"Hope: A Form of Delusion? Buddhist and Christian Perspectives"Elizabeth J. Harris, President of the NetworkCan we hope in a world that is shot through with suffering? Should hope be shunned as a form of attachment? Should we affirm our hope or let go of it? And, if we embrace hope, what should we hope for and what can inspire us? (...) Between sixty and seventy people, from sixteen countries, came together to address questions such as these at the ninth conference of the European Network of Buddhist-Christian Studies, held in glorious weather at Liverpool Hope University in England, between 30 June and 4 July 2011.At the heart of the conference were ten keynote presentations on five crucial aspects of the theme of hope: "Hope and the Critique of Hope," "Hope in Pastoral Situations," "Embodiments of Hope," "Hope in Situations of Hopelessness: Engaged Buddhism and Liberation Theology," and "Eschatologies of Hope." Dr. Sybille Fritsch-Oppermann (Church of Southern Hesse) gave the introductory lecture, which suggested that hope can be seen both as a utopian ideal within and beyond living religions, and a working hypothesis, through which humans can strive toward truth and transcendence.Each theme was addressed from a Buddhist and a Christian perspective, followed by a plenary to enable dialogue between the speakers, and between speakers and participants. Addressing the first theme, "Hope and the Critique of Hope," from a Buddhist perspective, Richard Gombrich (Balliol College, Oxford) robustly argued that hope was not a category relevant to Theravada Buddhism, distinguishing between hope and confidence, and hope and expectation. Werner Jeanrond (Glasgow University), taking the Christian perspective, suggested that a critical theology of hope—an inter-hope dialogue—is necessary, within a critique of other key concepts such as salvation, faith, and love. [End Page 135]Within the session titled "Hope in Pastoral Situations," Dr. Hiroshi Munehiro Niwano (Rissho Kosei-kai, Japan) focused on Rissho Kosei-kai's pastoral work, most movingly its response to the recent earthquake and tsunami in Japan. Notto Thelle (Oslo University), speaking from a Christian viewpoint, sensitively explored pastoral situations caused by life experiences that seem to question and make a mockery of hope, drawing on decades of Buddhist-Christian encounter. Peggy Morgan (Mansfield College, Oxford), addressing the third theme, "Embodiments of Hope," concretized her brief by focusing on a contemporary embodiment of hope capable of emboldening Christians: Rosemary Radford Ruether and her listening dialogue with Buddhism. Mitsuya Dake (Ryukoku University, Japan), on the other hand, chose Amida Buddha as his empowering embodiment of the wisdom, compassion, and non-dualism that lies at the heart of Buddhism, focusing on Shinran's understanding.The theme "Hope in Situations of Hopelessness" was opened to the public in an evening session. Sallie King (James Madison University, USA), using examples such as the Sarvodaya Movement in Sri Lanka and the Dalai Lama's peace work, argued that Buddhism is "loaded" with hope, from an Engaged Buddhist perspective. Buddhist hope, at one level, is an amalgam of acceptance, lawful change, and effort. At another level, it is the conviction that everyone has the potential to change and that truth has power. Sathianathan Clarke (Wesley Theological College, Washington, D.C.) movingly examined Dalit liberation theology, suggesting that hope within this context could be seen as a proxy topos that extends faith into life, an alter-wisdom where love can enrich life, and an energy, a verb, leading to transformative action.Addressing the last theme, "Eschatologies of Hope," Anthony Kelly (Australian Catholic University) recognized a contemporary crisis of hope and, distinguishing between hope as an emotion and hope as a virtue, explored a paradox: that Christian hope is rooted in the resurrection of the crucified Jesus but that this event is described in a varied rhetoric of negations. Justin Ritzinger (Oberlin College, USA), noting that endings are hard to find in Buddhist literature, examined the coming of Maitreya, the future Buddha, as a possible candidate for a Buddhist eschaton. He concluded that the similarities to Christian eschatology are superficial, with the exception of a contemporary reinvention of the Maitreyan tradition in China.In addition to invited keynote speakers, a... (shrink)

Combining the methodologies of art history, aesthetics and cultural history, this book opens up new ways of looking at the phenomenon of ruins.

Discussion around the increasing use of AI in healthcare tends to focus on the technical aspects of the technology rather than the socio-technical issues associated with implementation. In this paper, we argue for the development of a sustained societal dialogue between stakeholders around the use of AI in healthcare. We contend that a more human-centred approach to AI implementation in healthcare is needed which is inclusive of the views of a range of stakeholders. We identify four key areas to support (...) stakeholder involvement that would enhance the development, implementation, and evaluation of AI in healthcare leading to greater levels of trust. These are as follows: (1) aligning AI development practices with social values, (2) appropriate and proportionate involvement of stakeholders, (3) understanding the importance of building trust in AI, (4) embedding stakeholder-driven governance to support these activities. (shrink)

O Programa de Saúde da Família, implementado em 1994 no Brasil, representou uma estratégia de reorganização da atenção básica com vistas a resgatar os princípios de eqüidade, universalidade e integralidade do SUS e garantir o acesso da população de risco a ações em saúde. Neste contexto, a Psicologi..

Cortical stimulation has been used for brain mapping for over a century, and a standard assumption is that stimulation interferes with task execution due to local effects at the stimulation site. Stimulation can however produce afterdischarges which interfere with functional localization and can lead to unwanted seizures. We previously showed that cognitive effort can terminate these afterdischarges, when termination thus occurs, there are electrocorticography changes throughout the cortex, not just at sites with afterdischarges or sites thought functionally important for the (...) cognitive task used, and thresholds for afterdischarges and functional responses can change among stimulation trials. We here show that afterdischarge termination can occur prior to overt performance of the cognitive tasks used to terminate them. These findings, taken together, demonstrate that task-related brain changes are not limited to one or a group of functional regions or a specific network, and not limited to the time directly surrounding overt task execution. Discrete locations, networks and times importantly underpin clinical behaviors. However, brain activity that is diffuse in location and extended in time also affect task execution and can affect brain mapping. This may in part reflect fluctuating levels of attention, engagement, or motivation during testing. (shrink)

Altered attachment characteristics may disturb the HPA and can even cause changes in the hippocampus. However, it is unknown if that will influence spatial navigation performance, learning and recalling. In this study we pretend to verify if there are differences in spatial navigation learning and was associated with attachment style dimensions of anxiety and close-depend. Sixty-five female participants were recruited and were evaluated using the Adult Attachment Scale-R and tested on a virtual maze navigation task (VMT) at one moment (exploratory (...) trial + 3 trials) and 24h later (3 trials). There was a significant Moment x Trial x Close-Depend interaction for the outcome time, F (2, 126) = 3.807, p = 0.025, with post-hoc analysis indicating that the High Close-Depend group displayed significant improvements between Trial 1 and Trial 3 in the post-test assessment. Conversely, the Low Close-Depend group displayed significant improvements between Trial 1and Trial 3 but on the pre-test assessment. Furthermore, the Low Close-Depend group presented significant better performance in pre-test Trial 3 in comparison to the High Close-Depend group. Thereby, it seems that low comfort with proximity and trust in others is associated with reduced spatial navigation recall, although spatial learning performance was actually superior in these participants. It is possible that reduced exposure to social interaction and meaning relationship may be reduced in the Low Close-Depend group, leading to modifications in hippocampal function and, ultimately, reduced spatial recall. Conversely, participants with high comfort with proximity and trust in others may not display typical spatial learning in the proposed task as they are more willing to freely explore the presented environment. (shrink)

This article starts off with a historical section showing that deep disagreements among notions of social and political justice are a characteristic feature of the history of political thought. Since no agreement or consensus on distributive justice is possible, the article argues that political philosophers should – instead of continuously proposing new normative theories of justice – focus on analyzing the reasons, significance, and consequences of such kinds of disagreements. The next two sections are analytical. The first sketches five possible (...) reasons for deep disagreements among notions of social and political justice. The second discusses the meta-ethical relevance of the lack of consensus on justice and rejects ethical realism and cognitivism based on the argument from deep disagreements. (shrink)

The paper examines Martha Nussbaum’s «Aristotelian Social Democracy», and in particular her appropriation of Aristotle’s political philosophy. The paper questions Nussbaum’s claim that Aristotle’s account of human nature and her capabilities approach are not metaphysical. It critically analyses Nussbaum’s egalitarian interpretation of Aristotle’s doctrine of distributive justice, laying out the primary reasons supporting the thesis that Nussbaum’s «Aristotelian Social Democracy» is incompatible with Aristotle’s non-egalitarian political philosophy.

This paper examines Aristotle’s two famous claims that man is by nature a political animal, and that he is the only animal who possesses speech and reason (logos). Aristotle’s thesis that man is by nature a political animal is inextricably linked with his thesis that the polis exists by nature. This paper examines the argument that Aristotle develops in Pol. I. 2 to support these two theses. It argues a) that the definition of man as an animal who possesses logos (...) is part of this argument, b) that in the chapter Aristotle understands the term “political animal” not in a broad biological sense but in a narrow sense, c) that Aristotle’s thesis that the polis is “by nature prior to the household and to the individual” is not an independent third theorem – as David Keyt and Fred D. Miller claim – but is part of this argument. (shrink)

This article examines Nietzsche’s understanding of happiness and a good life going back to the ancient roots of his thought. It claims that his understanding is oriented by the category of a “form of life” (bios), which is central for Plato’s and Aristotle’s thought on a good and happy life. Like Nietzsche, both ancient philosophers place a life of contemplation at the top of the hierarchy of forms of life. The article argues that Nietzsche should be interpreted as a proponent (...) of a heroic art of living and of heroic philosophical cognition that are connected to his ideal “to live dangerously”. (shrink)

The cardinal role that notions of respect and self-respect play in Rawls’s A Theory of Justice has already been abundantly examined in the literature. However, it has hardly been noticed that these notions are also central for Michael Walzer’s Spheres of Justice. Respect and self-respect are not only central topics of his chapter on “recognition”, but constitute a central aim of his whole theory of justice. This paper substantiates this thesis and elucidates Walzer’s criticism of Rawls’s that we need to (...) distinguish between “self-respect” and “self-esteem”. (shrink)

Having a systematicseize of cultural diversity is necessary for health professionals to present culturally competent treatment, enhance patient satisfaction and recover healthcare outcomes. To better recognize how cultural identity (CI) affects the attitudes, communication preferences and decision-making processes of health professionals, this research looks at how cultural competency is integrated into healthcare education and strategy.This study examines the influence of CI on the perspectives and practices of health professionals and its impact on patient care. People's behaviors and self-perceptions are greatly (...) influenced by their concept of culture, which is defined by shared norms, language, and ethical principles. This research includes 281 health professionals from diverse contexts utilizing the Cultural Competence Assessment Questionnaire (CCAQ). Interpersonal relationships, professional development, communication skills, cultural sensitivity, competence and patient-centered care are all significantly correlated, according to the data. This finding suggests that for improved patient relationship and liberty of health, there should be specialized cultural competency training. Implications for practice: promote continued professional development about cultural sensitivity in health events, and conferences. This article also puts forward the use of CI as one method to guide and support the approach of health professionals and capture the attention of communications and cultural competencies to help develop patient results. (shrink)

Bhakti marga is one of the three important paths of attaining spiritual advancement. The concept is as old as Vedas, developed and elaborated periodically and gradually. In the medieval India ‘Bhakti’ was spread all over the country through Sant Kabir. This paper aims at describing the concept of Bhakti according to Sant Kabir. The essence of Bhakti is love; the best and appropriate method to unite man with God. It is very subtle in nature. Inculcating love in one’s own heart (...) is a challenging task. Bhakti marga is not a velvet path, though it sounds so sweet. It’s a heroic path. One needs to be desperate enough to follow this path. A passive, timid and lazy person can never attain the great gift of love. In the great adventure of uniting the soul with God, mind plays the role of villain, creating obstacles at every step. Man must be skillful enough in removing those obstacles. Keeping the constant company of true people helps man to strengthen his vision and aim. The need of the Guru (spiritual adept) is insisted in this great endeavour. But, one must be careful enough in choosing a real Guru. Love towards God cultivates love towards fellow beings, which is very much needed in this unfriendly, in secured and ruthless world. It is in the hands of man to choose either to follow the path of love or the world of war. (shrink)

This book covers a crucial period for the development of state education in Britain; the advent of the comprehensive debate before and during the Second World War; the War years themselves and the 1944 Education Act; the post-War Labour Government; and Churchill's last government in a time of education expansion. From the 1960s, the focus shifted to questions of social deprivation and educational opportunities, secondary school selection, the debate on standards, Robbins and higher education, and the continuing theme of the (...) dominance of public schools. The book is divided into four sections, which are then divided into chapters. Each chapter takes as its main reference point a key issue within the chronological framework of the book, e.g. resistance to secondary education for all, politics and textbooks, multilateral and technical schools, pressure groups and the 1944 Education Act, Churchill and the Conservatives. Much new light is thrown on the topics by the author's use of new material and he has made a valuable contribution to the politics of education. (shrink)

「カワイイ」価値をめぐる冒険の旅へ。「カワイイ」に代表されるポピュラーな感性的価値に、一流の研究者たちが学問領域の枠を超えて真摯に向き合う。社会のダイナミズムとメカニズムの実態に迫る、シリーズ第二弾。 .

Three experiments were used to investigate individuals' hypothesis-testing process as a function of moral perceived utilities , which in turn depend on perceived responsibility and fear of guilt. Moral perceived utilities are related to individuals' moral standards and specifically to people's attempt to face up to their own responsibilities, and to avoid feeling guilty of irresponsibility. The results showed that responsibility and fear of guilt in testing hypotheses involved a process defined as prudential mode , which entails focusing on and (...) confirming the worst hypothesis , and then reiterating the testing process. In particular, the results showed that responsible and guilt-fearing individuals: (1) tended to search prudentially for examples confirming the worst hypothesis and to search for counter-examples falsifying the positive hypothesis; (2) focused on the worst alternative, and tended to confirm it; (3) prudentially kept up the testing process, even if faced with initial positive evidence. Our discussion of the results emphasises how people are largely pragmatic in their hypothesis testing, using efficient cognitive strategies that focus on error minimisation rather than on truth detection. In a context of responsibility and guilt, the errors are linked to people's failure to face up to their own responsibilities, and are thus moral errors. (shrink)

Wolfhart Pannenberg's eschatological ontology has been criticised for undermining the goodness and reality of finite creaturely differentiation. Drawing on David Bentley Hart's recent ontological proposal, this article explores the critique of Pannenberg's ontology, and offers a defence of Pannenberg's depiction of the relationship between difference and totality, especially as it is presented in his 1988 work, Metaphysics and the Idea of God. In this work, Pannenberg articulates a structured relationship between difference and totality in which individual finite particularities are preserved (...) and affirmed within a coherent semantic whole. Creaturely differences are not sublated or eliminated in the eschatological totality, but they are integrated into a harmonious totality of meaning. This view of the semantic function of totality can be further clarified by drawing an analogy between Pannenberg's ontological vision and Robert W. Jenson's model of the eschatological consummation as a narrative conclusion to the drama of finite reality. (shrink)

dai 1-kan. Ningen, kyōiku ga umarekawaru tame -- dai 2-kan. Ningen to no deai, kyōiku to no deai -- dai 3 kan. Ningenrashiku naru tedate -- dai 4-kan. Jinrui no kibō, osanago -- dai 5-kan. Shishū, ushinawareta kisetsu o motomete -- dai 6-kan. Aru mazushiki shōgai no kiroku -- [7] Kyōiku to kyōikugaku.