Criticism of a Javanese story; includes transliterated text in Javanese.

This study examines the importance of microcultural differences on perceived ethical problems. This study also sought to identify the relationship between perceived ethical problems and value orientations as shown in the Hunt and Vitell's (1993) General Theory of Marketing Ethics. The data was collected from 173 Javanese, 128 Batak, and 170 Indonesian-Chinese marketing managers in Indonesia. The results indicate that, (1) Religious Value Orientation is positively related to the perceived ethical problems scores, and (2) there are significant differences among the (...) three ethnic microcultural groups relative to their perceived ethical problems scores. These results imply that acculturation training program for expatriates should include aspects of microcultures and ethical perceptions held by the local managers. The establishment of ethical corporate culture and formalised codes of conduct are recommended for future ethics training. (shrink)

Symbolism of Javanese rites and ceremonies; collection of articles.

This longitudinal study analyzed university students’ cognition in learning an English for young learners course. A qualitative method was used to get the data from 28 students who took the tiered EYL courses, EYL 1, EYL 2, and EYL 3, at a private university by giving them open-ended questionnaires for three semesters, or one and a half years. Semi-structured interviews with those 28 students were also used as the triangulation data at the end of each semester. The findings indicate a (...) very extreme change in pre-service teachers’ cognition, such as motivation, perception, and belief. At the end of their lecture, students initially interested in learning English for young learners did not want to become EYL teachers. On the other hand, students who enrolled in the EYL course for non-academic reasons wanted to have a profession as an EYL teacher after completing the EYL courses. It proves that students’ interest in teaching English to young learners and the length of time spent studying EYL teaching knowledge do not assure those pre-service teachers are increasingly convinced to have a teaching profession. (shrink)

In his posthumously published Living Up to Death Paul Ricoeur left an impressive testimony on what it means to live at a high old age with death approaching. In this article I present him as a teacher who reminds us of valuable lessons taught by patients in palliative care and their caretakers who accompany them on their way to death, and also as a guide in our search for a modern ars moriendi, after—what many at least experience as—the breakdown of (...) traditional religious belief in a personal afterlife. These lessons can be summarized in the following theses. ‘Living up to death, one cannot experience one’s own death. Therefore, never consider someone dying as moribund’. ‘Though everybody is alone in dying, nobody should die alone.’ ‘The preparation for death is an affirmation of life’. ‘Life experienced as a gift can be given up’. The plausibility of the last thesis, however, may go beyond the confines of austere philosophical thinking. (shrink)

Rev MJ Goddefroy and Christian-National educationProfessor CH Rautenbach can be honoured as an excellent exponent of the principle of Christian-national education, based on the same views as the Nederduitsch Hervormde Church. In a tribute to him the purpose of this paper is to look into the matter of the Rev MJ Goddefroy and Christian-national education. Goddefroy came to South Africa exactly one hundred years ago in 1887 to become a minister in the Nederduitsch Hervormde Church and he on his part (...) could be seen as one of the earlier exponents of the same principle. (shrink)

Lewis argues convincingly that a DS approach to emotion theory will be fruitful. He also appears to hold that there are DS principles that constitute a theory or are substantial empirical claims. I argue that this latter move is a mistake.

The spread of the coronavirus SARS-CoV-2 has stimulated eschatological speculation. To the environmentalist and liberal diagnostician that had already been warning about the Anthropocene and the breakdown of post-Cold War global harmony, an alarm has now been added that in its worst prognosis estimates that, in 2020, we only started witnessing the beginning of a staggered health debacle. The idea of the world, as conceptual support for an imaginary community with global reach, has become a crisis. The world, an object (...) often invoked by theoretical speculation over the last 30 years, has been now decreed finished. However, infectious diseases, in their epidemic and pandemic form, have devastated different societies at different times. This paper parallels two historical scenarios and a series of texts dealing with contagious diseases to shed light on the idea of (the end of) the world. The analysis centres on documents that bear witness to the importation of smallpox and other diseases into America and its spread during the European invasion and colonization. By recovering the concept of Pachakuti, a radical turnaround that can be understood as “end of one world”, this paper shows that the chronicles reporting on the outbreaks of smallpox in America document a material end of the world for subjects who were not protagonists of history. The current end of the world is, on the contrary, that which would correspond to the protagonist of our phase of globalization and, eventually, to _his_ world—which makes it more resonant and absolute. (shrink)