Plagiarism in higher education has become widespread among students in Vietnam. This paper aims to examine the seriousness of the problem by comparing the severity of plagiarism in two universities, one of which uses Turnitin software to check its student reports. For that purpose, 977 samples have been drawn from 1434 required graduation reports written by senior undergraduates in the economics and management field from 2013 to 2015. Turnitin’s “Similarity Index” was used to check for alleged plagiarism, which was found (...) to be more widespread at the university not using Turnitin. At that university, 91.7% of the graduation reports were defined as plagiarized, while 61.7% of the reports were plagiarized at the university using the software. The main source of this problem was the use of information from the internet without citing the original authors. (shrink)

-- 2. Sistemele sau cartea întregurilor logice, autonom-matematice, paralele cu întreguri ontice.

As a generation of ‘digital natives,’ secondary students who were born from 2002 to 2010 have various approaches to acquiring digital knowledge. Digital literacy and resilience are crucial for them to navigate the digital world as much as the real world; however, these remain under-researched subjects, especially in developing countries. In Vietnam, the education system has put considerable effort into teaching students these skills to promote quality education as part of the United Nations-defined Sustainable Development Goal 4 (SDG4). This issue (...) has proven especially salient amid the COVID−19 pandemic lockdowns, which had obliged most schools to switch to online forms of teaching. This study, which utilizes a dataset of 1061 Vietnamese students taken from the United Nations Educational, Scientific, and Cultural Organization (UNESCO)’s “Digital Kids Asia Pacific (DKAP)” project, employs Bayesian statistics to explore the relationship between the students’ background and their digital abilities. Results show that economic status and parents’ level of education are positively correlated with digital literacy. Students from urban schools have only a slightly higher level of digital literacy than their rural counterparts, suggesting that school location may not be a defining explanatory element in the variation of digital literacy and resilience among Vietnamese students. Students’ digital literacy and, especially resilience, also have associations with their gender. Moreover, as students are digitally literate, they are more likely to be digitally resilient. Following SDG4, i.e., Quality Education, it is advisable for schools, and especially parents, to seriously invest in creating a safe, educational environment to enhance digital literacy among students. (shrink)

Given that health systems research involves different aims, approaches, and methodologies as compared to more traditional clinical trials, the ethical issues present in HSR may be unique or particularly nuanced. This article outlines eight pertinent ethical issues that are particularly salient in HSR and argues that the ethical review process should be better tailored to ensure more efficient and appropriate oversight of HSR with adequate human protections, especially in low- and middle-income countries. The eight ethical areas we discuss include the (...) nature of intervention, types of research subjects, units of intervention and observation, informed consent, controls and comparisons, risk assessment, inclusion of vulnerable groups, and benefits of research. HSR involving human participants is necessary to ensure health systems strengthening and quality of care and to guide public policy intelligently. Health systems researchers must carefully define their intent and goals and openly clarify the values that may influence the premises and design of protocols. As new types of population-level research activities become more commonplace, it is critical that institutional review board and research ethics committee review processes evolve to evaluate these research protocols in ways that address the nuanced features of these studies. (shrink)

Folklore has a critical role as a cultural transmitter, all the while being a socially accepted medium for the expressions of culturally contradicting wishes and conducts. In this study of Vietnamese folktales, through the use of Bayesian multilevel modeling and the Markov chain Monte Carlo technique, we offer empirical evidence for how the interplay between religious teachings (Confucianism, Buddhism, and Taoism) and deviant behaviors (lying and violence) could affect a folktale’s outcome. The findings indicate that characters who lie and/or commit (...) violent acts tend to have bad endings, as intuition would dictate, but when they are associated with any of the above Three Teachings, the final endings may vary. Positive outcomes are seen in cases where characters associated with Confucianism lie and characters associated with Buddhism act violently. The results supplement the worldwide literature on discrepancies between folklore and real-life conduct, as well as on the contradictory human behaviors vis-à-vis religious teachings. Overall, the study highlights the complexity of human decision-making, especially beyond the folklore realm. (shrink)

Whistleblowers frequently endure retaliation from organizations for exposing wrongdoing, but struggle to effectively communicate their experiences of ostracism, exile, and physical intimidation. This qualitative study used a metaphor framework to examine whistleblower experiences of retaliation. Semi-structured interviews were conducted with whistleblowers (_N_ = 21), each of whom had experienced organizational retaliation. Guided by sensemaking theory and reflexive thematic analysis, themes were generated to categorize the metaphors that whistleblowers used to make sense of their experiences, and to portray participant experiences of (...) organizational retaliation through the metaphors identified. Whistleblowers described two primary types of metaphors to describe their experiences of organizational retaliation, including _metaphors of violence_ and _metaphors of isolation_. _Metaphors of violence_ included metaphors comparing whistleblower experiences to forms of physical harm and mental harm. _Metaphors of isolation_ described whistleblower experiences of professional isolation and relational solitude. The findings of this study inform whistleblowing research by increasing understanding of whistleblower experiences of organizational retaliation, extending knowledge of the types of support needed throughout the whistleblowing process, and providing empirically grounded recommendations to assist past, present, and future whistleblowers in their efforts to fight organizational corruption. (shrink)

This may be an especially favorable moment in intellectual history to come to some understanding of notions like “abstraction” and “the abstract,” if only because these terms seem so clearly obsolete, even antiquated, at the present time. The obsolescence of abstraction is exemplified most vividly by its centrality in a period of cultural history that is widely perceived as being just behind us, the period of modernism, ranging roughly from the beginning of the twentieth century to the aftermath of the (...) Second World War.1art is now a familiar feature of our cultural landscape; it has become a monument to an era that is passing from living memory into history. The experiments of cubism and abstract expressionism are no longer “experimental” or shocking: abstraction has not been associated with the artistic avant-garde for at least a quarter of a century, and its central masterpieces are now firmly entrenched in the tradition of Western painting and safely canonized in our greatest museums. That does not mean that there will be no more abstract paintings, or that the tradition is dead; on the contrary, the obsolescence we are contemplating is in a very precise sense the precondition for abstraction’s survival as a tradition that resists any possible assault from an avant-garde. Indeed, the abstract probably has more institutional and cultural power as a rearguard tradition than it ever did as an avant-garde overturning of tradition. For that very reason its self-representations need to be questioned more closely than ever, especially its account of its own nature and history. This seems important, not just to set the record straight about what abstract art was, but to enable critical and artistic experimentation in the present, and a more nuanced account of both pre-and postmodern at, both of which are in danger of being swallowed up by the formulas of abstract formalism. If art and criticism are to continue to play an oppositional and interventionist role in our time, passive acceptance and reproduction of a powerful cultural tradition like abstract art will simply not do. 1. I define modernism and “the age of abstraction” here in familiar art historical terms, as a period extending from Kandinsky and Malevich to Jasper Johns and Morris Louis. There are other views of this matter which would trace modernism back to the emergence of an avant-garde in the 1840s , or to romanticism , or to the eighteenth century . My claim would be that “the abstract” as such only becomes a definitive slogan for modernism with the emergence of abstract painting around 1900. W. J. T. Mitchell, editor of Critical Inquiry, is professor of English and a member of the Committee on Art and Design at the University of Chicago. His most recent book is Iconology: Image, Text, Ideology. (shrink)

This article, the first of a two-part series, examines how Saint Ignatius of Loyola’s (1548/ 1991 ) nearly 500 year-old approach to the transformation of others in their leadership journeys is still being actualized, with applications to transformations in workplaces and the graduate education of business leaders, by drawing upon both the handbook Ignatius wrote to guide his work—called the _Spiritual Exercises_—and upon the account of his own transformation experience captured in his _Autobiography_. Our exploratory prelude to practice is guided (...) by the following questions that approximate (both in content and order) Ignatius of Loyola’s approach to personal and spiritual transformation: First, “What are my deepest desires?” (and this question has two distinct parts: “What don’t I want?” and “What do I want?”); once that has been clarified, the next question is “What does this require of me?” (In other words, what must be done to avoid the things you don’t want and achieve the things that you do want?); and finally, the last question requires an answer that lasts a lifetime: “How does this shape the person I am becoming?”. After characterizing the stages of Ignatius of Loyola’s (1548/ 1991 ) own transformation as: Deconstruction (the cannonball at Pamplona); Choice (while convalescing at Loyola); Reconstruction (during his retreat at Montserrat); and Integration (actualized by his mystical experience in Manresa), our contribution concludes by returning to the questions that frame our interrogative inquiry, but with an eye toward the professional formation of online graduate students of organizational leadership. In the second article (Tran and Carey 2023 ), our exploration continues by integrating academic theory with andragogical practice. Particular attention is paid to the qualitative reflections from online graduate leadership education students at a Jesuit university in the Inland Northwest of the United States. (shrink)

We define the interpolative fusion T∪∗ of a family i∈I of first-order theories over a common reduct T∩, a notion that generalizes many examples of random or generic structures in the model-theo...

ABSTRACTDepression is associated with negative autobiographical thinking regarding the past and the future. The association between the two temporal dimensions, however, has not been examined. In t...

Mitnovetski and Nicol provide a stimulating and thorough discussion of patenting of medical methods of treatment— an area of law that interests patent lawyers, medical practitioners, and the public. However, a consideration of alternative perspectives to their account of the exclusion of medical methods of treatment from patentability undermines the rhetorical force of their conclusion that there are “strong ordre public and morality reasons and “generally convenient” reasons to justify the existence of such patents”. I set out below four counter (...) arguments to their claims that could lead to a more balanced consideration of whether medical methods should be patented.TWO EXAMPLESFirstly, the patentability of medical methods of treatment cannot be discussed in isolation from the larger current normative debate about the justice of patenting medical technologies. Although much of what the authors discuss is necessarily speculative because it involves patenting inventions that have not previously been patentable, two cases present concrete instances of the impact of granting patent rights on healthcare. The first is the example of Myriad Genetics Inc, Salt Lake City, UT, USA, which has patented the genetic diagnostic test for the BRCA1 and BRCA2 breast cancer mutations in the US and, to a lesser extent, in Europe. It is enforcing its patent rights to require national healthcare systems to pay its highly increased fee to conduct the test in Atlanta, when hospitals can perform the test locally much more cheaply and efficiently. Many, including the Curie Institute, which is spearheading opposition proceedings at the European Patent Office, argue that allowing such technologies to be patented undermines socialised healthcare regimes, inadvertently leading to privatisation and diminished access to healthcare. Many women have not been able to access the test due to its high cost.A second well known example concerns access in developing countries to life saving drugs …. (shrink)

Way back in the 1980s corporations began collecting, combining, and crunching data from sources through-out the enterprise. This approach was widely accepted as a methodology that provides objectivity and trans-parency in decision-making. Good processing of the garnered data paved way for improved analysis of trends and patterns leading to better business and increased profit margins. Corporations began investing in collect-ing, storing, processing and maintaining enterprise wide data. The focus was always on the quality of data and the process of converting (...) it into knowledge that enables right decisions. It was soon realized that a wide range of personal biases has an impact on the way decisions are made. The entire process is replete with ethical dilemmas. This paper provides a framework to understand the interplay of data, information, personal biases, ethics and decision-making. This approach is suitable for every individ-ual, team, organization or a nation. Several years of turmoil in South Africa make it imminent for it to take a fresh look at the way data is transformed into knowledge. The leadership within South Africa has to arrive at wise decisions that can withstand the scrutiny of generations to come. (shrink)

This paper explores the philosophy of tertiary civic education in Hong Kong. It does not only investigate the role of tertiary education that can play in civic education, but also explores the way to achieve the aim of integrating liberal democratic citizenship and collective national identity in the context of persistent conflicts between two different identity politics in Hong Kong: politics of assimilation and politics of difference. As Hong Kong is part of China and is inevitably getting closer cooperation with (...) the mainland in the future, I argue that Hong Kong citizenship should affirm its own distinctiveness while also identifying with Chinese nationality. Thus, tertiary civic education should foster a trans-cultural political vision so that the two different horizons can be synthesized and the political framework and identity can be transformed in order to reduce conflicts between the two peoples. (shrink)

Siden 2007 har HOD og KS satset store ressurser på prosjektet «Samarbeid om etisk kompetanseheving» i kommunale helse- og omsorgstjenester. Hensikten med prosjektet har vært å heve de ansattes etiske kompetanse, og ett av de iverksatte tiltakene har vært å etablere refleksjonsgrupper i etikk. Denne artikkelen er basert på en evaluering av arbeidet i refleksjonsgruppene med fokus på hvordan etikkveilederen, også kalt fasilitator, beskriver arbeidet i gruppene. Hensikten med studien var å utvikle kunnskap om hvordan arbeidet med etikk-refleksjon foregår, samt (...) å diskutere om måten det arbeides på kan forventes å bidra til etisk kompetanseheving blant gruppemedlemmene. Vinteren 2012 gjennomførte vi fokusgruppeintervju i åtte kommuner med ansatte fra ulike deler av den kommunale helse- og omsorgstjenesten, ett intervju i hver kommune, til sammen 33 personer. Data ble analysert og fortolket i tråd med hermeneutisk metode. Resultatene viser at de i refleksjonsgruppene diskuterer alt fra verdier, begreper, fiktive case, dilemmaer til vanskelig situasjoner fra egen praksis. Refleksjonsmetodene varierer i spennet fra fri diskusjon til en strukturert samtale. Fasiltatorenes helsefaglige grunnutdanning og kunnskap om etikk og refleksjon ser ut til å være avgjørende faktorer for om refleksjonsgrupper i etikk mest fungerer som et pusterom, eller blir en læringsarena for etisk kompetanseheving. Resultatene diskuteres i lys av lærings- og refleksjonsteori.Nøkkelord: Etikk, evaluering, fasilitatorer, kommunehelsetjenesten, læring, refleksjonsgrupper English Summary: Ethics reflection groups: Just a “time out” or a learning arena?Since 2007, there has been a nationally prioritised programme aiming to enhance ethics competence in Norwegian community health care. One of many measures has been to establish ethics reflection groups. The purpose of this study was to obtain knowledge about how ethics reflection is carried out and if the reflection strengthens the participants´ competence in ethics. In this article, we focus on how the role of the facilitator, and the objective is to describe and discuss how the facilitator work and facilitate in the groups. We conducted focus group interviews with facilitators from various clinical settings in eight different municipalities. Data were analysed and interpreted according to hermeneutic methodology. The findings show that the discussions in the reflection groups varied from values, concepts and fictional cases to dilemmas and ethically difficult situations from the participants own practice. The methods used varied from free conversation to structured reflection. Competence in ethics and methods of reflection are essential skills facilitators must employ/have to run the groups. We discuss the findings using learning- and reflection theory.Article first published online: 22 MARCH 2016. (shrink)

In this chapter, I propose a minimal construal of philosophical health that contains two core elements: variegated coherence and intentional directedness at a trans-subjective good. Combining elements from the works of Iris Murdoch and Marshall Rosenberg, I sketch a practice I dub non-violent just communication and argue that it promotes philosophical health as per the minimal construal and that we can derive from it a principle of philosophical health to complement the list of five principles of philosophical health that have (...) been proposed by Luis de Miranda. I then show that the practice of non-violent just communication promotes what Miranda Fricker has characterized as hermeneutic virtue and testimonial sensibility and, finally, suggest that my minimal notion of philosophical health is a useful tool to contrast various conceptions of philosophical counselling. (shrink)

In this paper, we explore the effect of musical expertise on whistled word perception by naive listeners. In whistled words of nontonal languages, vowels are transposed to relatively stable pitches, while consonants are translated into pitch movements or interruptions. Previous behavioral studies have demonstrated that naive listeners can categorize isolated consonants, vowels, and words well over chance. Here, we take an interest in the effect of musical experience on words while focusing on specific phonemes within the context of the word. (...) We consider the role of phoneme position and type and compare the way in which these whistled consonants and vowels contribute to word recognition. Musical experience shows a significant and increasing advantage according to the musical level achieved, which, when further specified according to vowels and consonants, shows stronger advantages for vowels over consonants for all participants with musical experience, and advantages for high‐level musicians over nonmusicians for both consonants and vowels. By specifying high‐level musician skill according to one's musical instrument expertise (piano, violin, flute, or singing), and comparing these instrument groups to expert users of whistled speech, we observe instrument‐specific profiles in the answer patterns. The differentiation of such profiles underlines a resounding advantage for expert whistlers, as well as the role of instrument specificity when considering skills transferred from music to speech. These profiles also highlight differences in phoneme correspondence rates due to the context of the word, especially impacting “acute” consonants (/s/ and /t/), and highlighting the robustness of /i/ and /o/. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:RELIGIOUS FREEDOM: HOMOGENEOUS OR HETEROGENEOUS DEVELOPMENT? BRIAN T. MULLADY, 0.P. Holy Apostles College and Seminary Cromwell, Connecticut 0 NE OF THE most difficult questions to confront those who hold for a natural-law conception of Catholic moral teaching which does not change with the development of the times is the area of the freedom of religion in the political order. The traditional teaching on this subject is expressed in many (...) places. The most difficult locus for anyone who wants to defend the traditional opinion is found in The Syllabus of Errors of Pius IX. In this document, the following canons are explicitly enumerated : 77. In this age of ours it is no longer expedient that the Catholic religion should be the only religion of the state, to the exclusion of all other cults whatsoever. 78. Hence in certain regions of Catholic name, it has been laudably sanctioned by law that men immigrating there be allowed to have public exercises of any form of worship of their own. 79. For it is false that the civil liberty of every cult, and likewise, the full power granted to all of manifesting openly and publicly any kind of opinions and ideas, more easily leads to the corruption of the morals and minds of the people, and to the spread of the evil of indifferentism.1 1 " 77. Aestate hac nostra non amplius expedit, religionem catholicam haberi tamquam unicam status religionem, ceteris quibuscumque cultibus exclusus. 78. Hine laudabiliter in quibusdam catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cuiusque cultus exercitium habere. 79. Enimvero falsum est, civilem cuiusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opiniones cogitationesque palam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indifferentismi pestem propagandam." Denizinger -Schonmetzer, Enchiridion Symbolorum, n. 1777-1779 (2977-2979), hereafter refered to as DS. 93 94 BRIAN T. MULLADY, O.P. In this text, freedom of religion is clearly condemned. Yet one finds about one hundred years later the issue of religious freedom discussed by Vatican II. Here the conclusion reached seems quite different. The Vatican Council declares that the human person has a right to religious freedom. Freedom of this kind means that all men should be immune from coercion on the part of individuals, social groups and every human power so that, within due limits, nobody is forced to act against his convictions in religious matters in private or in public, alone or in associations with others. The Council further declares that the right to religious freedom is based on the very dignity of the human person as known through the revealed word of God and by reason itself. This right of the human person to religious freedom must be given such recognition in the constitutional order of society as will make it a civil right.2 These two documents seem to represent a significant change in the teaching of the church. Beyond the obvious change in attitude towards religious freedom, many moral theologians also see another change : the very language of the decree signals a departure from the traditional basis of the law of nature by a reference to the dignity of the human person. One example will suffice: It may also be a growing dissatisfaction with the traditional concept of ' nature ' which has contributed in recent years to the focus of moral attention moving from ' human nature ' to ' human person ' 2 " Haec Vaticana Synodus declarat personam humanam ius habere ad libertatem religiosam. Huiusmodi libertas in eo consistit, quod omnes homines debent immunes esse a coercitione ex parte sive singulorum sive coetuum socialium et cuiusvis potestatis humanae, et ita quidem ut in re religiosa neque aliquis cogatur ad agendum contra suam conscientiam neque impediatur, quominus iuxta suam conscientiam agat privatim et publice, vel solus vel aliis consociatus, intra debitos limites. Insuper declarat ius ad libertatem religiosam esse revera fundatum in ipsa dignitate personae humanae, qualis et verbo Dei revelato et ipsa ratione congnoscitur. Hoc ius personae humanae ad libertatem religiosam in iuridica societatis ordinatione ita est agnoscendum, ut ius civile evadat." Vatican II, Declaratio de Libertate Religiosa: Dignitatis Humanae, n. 2. Translations are taken from Vatican Council II, The Conciliar and Post Conciliar... (shrink)

During his encounter with Lethaeus Amor in theRemedia amoris, in which he discusses techniques to forget a former lover, Ovid writes the following:quisquis amas, loca sola nocent: loca sola caveto;quo fugis? in populo tutior esse potes.non tibi secretis est opus; auxilio turba futura tibi est.tristis eris, si solus eris, dominaeque relictaeante oculos facies stabit, ut ipsa, tuos.This passage has been discussed in Hardie's treatment of Lethaeus Amor, and, while he directly addresses Ovid's use oflociin this passage as I shall below, (...) his focus is on the rich intertextuality – textual remembrances – within theRemediarather than the use oflociin thears memoriaeproper. Hardie points out numerous intertexts in theRemedia, using the character of Lethaeus Amor to highlight the paradox of a learned reader of love poetry being unable to forget the poetry he has read, despite this specific oblivion being a precondition for curing oneself of love. In this case, theloca solaOvid warns against are ‘topics of solitude’ which ‘conjure up for the experienced reader scenes of erotic despair’, thus calling to mind the lover's own lovelorn state. (shrink)

What precisely, W. J. T. Mitchell asks, are pictures (and theories of pictures) doing now, in the late twentieth century, when the power of the visual is said to be greater than ever before, and the "pictorial turn" supplants the "linguistic turn" in the study of culture? This book by one of America's leading theorists of visual representation offers a rich account of the interplay between the visible and the readable across culture, from literature to visual art to the mass (...) media. (shrink)

Like "being" according to Aristotle, Martin Heidegger can be spoken about in many ways. Caputo has chosen one of those ways, the fruitful path of a concrete elaboration of the analogies between Eckhart’s mystical breakthrough to a trans-metaphysical understanding of God, man, thought, and will and Heidegger’s overcoming of metaphysics. Precisely this analogical kinship of structure, but not content, between the overcoming of metaphysics and the mystical leap is what Caputo means by the "mystical element" in Heidegger, viz., his appropriation (...) of Eckhart’s structural relationship between the soul and God to help in articulating the relation between Dasein and Being. The book does not try to reduce Heidegger’s thought to Eckhart’s mysticism, but rather uses the analogies and differences to highlight and criticize Heidegger’s uniqueness. Although the thinker found in Eckhart an ally whose language and structure he adapted to his own ends, the differences between them are "decisive", and "Heidegger remains his own man". In fact, speaking in criticism Caputo says: "The difficulty with Heidegger is not that he is a mystic but that he is not". (shrink)

Stanley Cavell and English Romanticism serves as both introduction to Cavell for Romanticists, and to the larger question of what philosophy means for the reading of literature, as well as to the importance and relevance of Romantic literature to Cavell's thought. Illustrated through close readings of Wordsworth and Shelley, and extended discussions of Emerson and Thoreau as well as Cavell, Duffy proposes a Romanticism of persisting cultural relevance and truly trans-Atlantic scope. The turn to romanticism of America's most distinguished "ordinary-language" (...) philosopher is shown to be tied to the neo-Romantic claim that far from being merely an illustrator of the truths discovered by philosophy, poetry is its equal partner in the instituting of knowledge. This book will be vital reading for anyone interested in Romanticism, Stanley Cavell and the ever-deepening connections between literature and philosophy. (shrink)

The rise of “the rest,” especially China, has triggered an inevitable transformation of the so-called liberal international order. Rising powers have started to both challenge and push for the reform of existing multilateral institutions, such as the International Monetary Fund, and to create new ones, such as the Asian Infrastructure Investment Bank. The United States under the Trump administration, on the other hand, has retreated from the international institutions that the country once led or helped to create, including the Trans-Pacific (...) Partnership ; the Paris Agreement; the Iran nuclear deal; the Intermediate-Range Nuclear Forces Treaty; the United Nations Educational, Scientific and Cultural Organization ; and the United Nations Human Rights Council. The United States has also paralyzed the ability of the World Trade Organization to settle trade disputes by blocking the appointment of judges to its appellate body. Moreover, in May 2020, President Trump announced his decision to quit the Open Skies Treaty, an arms control regime designed to promote transparency among its members regarding military activities. During the past decade or so, both Russia and the United States have been dismantling multilateral arms control treaties one by one while engaging in new nuclear buildups at home. (shrink)