This paper assesses the relational effects of perceived organizational support, fear of COVID-19, and work-related stress on the safety performance of healthcare staff. The sample for this research was extracted from the University College Hospital in the Oyo State of Nigeria. The participants were midwives, doctors, auxiliary services staff, and nurses who functioned in a COVID-19 hospital ward, fever or respiratory ICU, Auxiliary services, or outpatient clinics. This investigation espoused a clinical cross-sectional survey involving self-reported surveys. Of the 150 questionnaires (...) distributed, 147 were fit for scrutiny and analyzed with Statistical Packages for the Social Sciences. This paper established a relationship between POS and safety performance. Besides, it showed a significant positive correlation between FOC-19 and SP. It further noted that work-related stress negatively relates to safety performance. Moreover, this study showed the significant joint strong influence of POC, FOC-19, and WRS on the safety performance of healthcare workers. Hence, healthcare institutions are encouraged to create adequate support for healthcare workers, particularly during a global health crisis. Government and healthcare institutions should also develop an awareness program on the danger and consequences of getting infected by the virus or infecting other significant others. This will increase the fear of COVID-19 and, consequently, health workers’ safety performance. Besides, it is recommended that the management of healthcare institutions provides a proper work structure and schedule to help reduce workloads, consequently reducing WRS, as lowering it improves healthcare workers’ safety performance. (shrink)

Originally published in 1913. Author: Henri Lichtenberger Language: English Keywords: History Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. Obscure Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.Keywords: English Keywords 1900s Language English Artwork.

Wilfred Cantwell Smith, maintained in this vastly important work that Westerners have misperceived religious life by making "religion" into one thing.

This study examines specifically, the mission statement and ideology as discursive practices of the Mavrodi Mondial Moneybox (MMM) Ponzi scheme. As the demand for transparency in governance, public and private practices increase, there is also a rising proliferation of counter forms of transparency in financial sectors. While studies have focused on the practices of transparency in the reports of public and private institutions, very little attention has been paid to the perils of transparency in mission statements of online scam practices (...) such as Ponzi schemes that parade as transparent financial schemes. Using a critical discourse analytic approach, this study investigates Ponzi schemes in Nigeria and their ideology of a ‘transparent economic system’. These schemes claim to operate a mutual benefit fund for the poor and discourage individuals from investing in banks. The critical discourse analysis draws attention to masked discourses of MMM and examines how the transparent discourse of the MMM generally constitutes deceptive discourse. The findings of the study reveal that factual and political arguments and propagandas are strategies of negative other representation that attempt to discredit the government and other legitimate financial institutions and at the same time attempt to control the mind of the participants by presenting the schemes as reliable thereby defrauding their victims. (shrink)

Poses four questions about human persons: 1) Who am I in this world wherein I try to live well? 2) What is the meaning in trying to live well in this world? 3) Am I able to make free decisions about living well in this world? and 4) What is the way I am to live well in this world?

In the European Union, the General Data Protection Regulation (GDPR) provides comprehensive rules for the processing of personal data. In addition, the EU lawmaker intends to adopt specific rules to protect confidentiality of communications, in a separate ePrivacy Regulation. Some have argued that there is no need for such additional rules for communications confidentiality. This Article discusses the protection of the right to confidentiality of communications in Europe. We look at the right’s origins to assess the rationale for protecting it. (...) We also analyze how the right is currently protected under the European Convention on Human Rights and under EU law. We show that at its core the right to communications confidentiality protects three individual and collective values: privacy, freedom of expression, and trust in communication services. The right aims to ensure that individuals and organizations can safely entrust communication to service providers. Initially, the right protected only postal letters, but it has gradually developed into a strong safeguard for the protection of confidentiality of communications, regardless of the technology used. Hence, the right does not merely serve individual privacy interests, but also other more collective interests that are crucial for the functioning of our information society. We conclude that separate EU rules to protect communications confidentiality, next to the GDPR, are justified and necessary. (shrink)

Wilfred Carr; What is an Educational Practice?, Journal of Philosophy of Education, Volume 21, Issue 2, 30 May 2006, Pages 163–175, https://doi.org/10.1111/j.14.

A recent review of his work describes Wilfred Carr as 'one of the most brilliant philosophers now working in the rich British tradition of educational philosophy ... His work is rigorous, refreshing and original ... and examines a number of fundamental issues with clarity and penetration'. In For Education Wilfred Carr provides a comprehensive justification for reconstructing educational theory and research as a form of critical inquiry. In doing this, he confronts a number of important philosophical questions. What (...) is educational theory? What is an educational practice? How are theory and practice related? What is the role of values in educational research? Is a genuinely educational science possible? By appealing to developments in critical theory, the philosophy of science and the philosophy of the social sciences, Wilfred Carr provides answers to these questions which vindicate the idea of an educational science that is not 'on' or 'about' education but 'for education' - a science genuinely committed to promoting educational values and ideals. (shrink)

African philosophy has for long been rejected on the basis that it is not known, or has not been written down. Behind this view is the idealist presumption that for something to exist, it must first be perceived. However, for something to be perceived, it must first exist. African Philosophy: Critical Dimensions examines what constitutes African philosophy in terms of its meaning, foundation, sources, methodology, characteristics, and relevance. The book analyses traditional African philosophy from the political, social, ethical, epistemological and (...) metaphysical angles. The book further critically discusses modern African political philosophy, modern African social philosophy, modern African economic philosophy, and modern African philosophy of religion. It ends with the identification of the different conclusions that were derived from the study and general recommendations, some specifically for researchers and writers, especially in the area of African philosophy. Wilfred Lajul joins other authentic voices examining African Philosophy. (shrink)

This paper proceeds through four stages. First, it provides an account of the origins and evolution of the concept of educational theory. Second, it uses this historical narrative to show how what we now call 'educational theory' is deeply rooted in the foundationalist discourse of late nineteenth and early twentieth century modernity. Third, it outlines and defends a postfoundationalist critique of the foundationalist epistemological assumptions on which our understanding of educational theory has been erected. Finally, it argues that the only (...) conclusion to draw from this postfoundationalist critique is that educational theory has run its course and should now be brought to a dignified end. (shrink)

Wilfred Carr; Theories of Theory and Practice, Journal of Philosophy of Education, Volume 20, Issue 2, 30 May 2006, Pages 177–186, https://doi.org/10.1111/j.146.

This paper argues that the anxieties being expressed in the UK and elsewhere about the lack of impact that philosophy now has on education are nothing other than the inevitable manifestation of a fundamental intellectual disorder deeply rooted in our contemporary understanding of the philosophy of education. In trying to substantiate this claim, the paper offers an historically informed philosophical analysis of how philosophy is related to education and education to philosophy that concludes by clarifying how any debates about the (...) current problems and future development of the philosophy of education ought to proceed. (shrink)

This book explores African philosophic sagacity, or wisdom philosophy, as proposed by Odera Oruka in his “Four Trends in Current African Philosophy” (1981), which he later expanded to six trends (1998). Oruka defines philosophic sagacity as wisdom philosophy, or philosophy of the wise men of Africa who are independent, liberal and non-conformist thinkers, and who often deviate from the accepted common norms of their societies. This book takes philosophic sagacity discourse beyond Oruka’s definition by encompassing traditional wise sayings and proverbs. (...) It combines individual liberal thinkers and the communal ideas, and cherishes both rational and emotional engagement, offering a broader understanding of African philosophic sagacity. Wilfred Lajul opens the door for new researchers to venture into the study of African languages, wisdom sayings, and proverbs, and helps to unveil the content of this philosophy from the perspective of different African societies. (shrink)

The phenomenon of consumption has increasingly drawn attention from economists. While the ‘sole purpose of production is consumption’, as Adam Smith has claimed, economists have up to recently generally ignored the topic. This book brings together a range of different perspectives on the topic of consumption that will finally shed the necessary light on a largely neglected theme, such as Why is the consumption of symbolic goods different than that of goods that are not constitutive of individuals’ identity? How does (...) the consumption of symbolic goods affect social processes and economic phenomena? Will taking consumption seriously impact economics itself? The book discusses these issues theoretically, and, through analyses of such cases as food, religion, fashion, empirically as well. It also discusses the possible role in the future of consumption. This book was previously published as a special issue of _Review of Social Economy_. (shrink)

This book seeks to advance social economic analysis, economic methodology, and the history of economic thought in the context of twenty-first century scholarship and socio-economic concerns. Bringing together carefully selected chapters by leading scholars it examines the central contributions that John Davis has made to various areas of scholarship. In recent decades, criticisms of mainstream economics have rekindled interest in a number of areas of scholarly inquiry that were frequently ignored by mainstream economic theory and practice during the second half (...) of the twentieth century, including social economics, economic methodology and history of economic thought. This book contributes to a growing literature on the revival of these areas of scholarship and highlights the pivotal role that John Davis's work has played in the ongoing revival. Together, the international panel of contributors show how Davis's insights in complexity theory, identity, and stratification are key to understanding a reconfigured economic methodology. They also reveal that Davis' willingness to draw from multiple academic disciplines gives us a platform for interrogating mainstream economics and provides the basis for a humane yet scientific alternative. This unique volume will be essential reading for advanced students and researchers across social economics, history of economic thought, economic methodology, political economy and philosophy of social science. understanding a reconfigured economic methodology. They also reveal that Davis' willingness to draw from multiple academic disciplines gives us a platform for interrogating mainstream economics and provides the basis for a humane yet scientific alternative. This unique volume will be essential reading for advanced students and researchers across social economics, history of economic thought, economic methodology, political economy and philosophy of social science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Listening to the World:Prophetic Anger and Sapiential CompassionFelix WilfredPope Benedict XVI has insisted all along how the absence of reference to God has caused dehumanization in our world. Unfortunately, what does not seem to occur to him and those who think along these lines is how the absence of concern and engagement with the issue of suffering—poverty, oppression, racism, and sexism—causes dehumanization. Suffering epitomizes the condition of our contemporary (...) world. This is the meeting point of any meaningful common discourse of religious traditions, independent of the God question. For those believing in God, the very God question is itself bound up with the question of suffering. As Gustavo Gutierrez has rightly pointed out, the real question today is how to speak about God in a world of suffering, and indeed suffering of the innocent.1a world not angry enoughWhat defines us as individuals and groups is the way we respond to suffering. This is a crucial question. For, as Hannah Arendt has drawn to our attention, there is something like a banality of evil.2 Its everyday genesis and manifestations are not anything sensational, as they are mostly committed by ordinary men and women who go about their daily lives and are by no means moral monsters.The first sentiment in responding to suffering should be a sense of horror, trembling, and indignation at the injustice inflicted on the victims, and that is very important. We note that the environment we live in is so politicized that human beings are less and less shocked by the horror of evil. Suffering has become a matter of statistics, codification, media commercialization, and photography.3What strikes us is the fact that anger characterized men and women of great leadership, because they were upset with the existing situation and they imagined a different order of things. Moses was such a man in the biblical tradition. In modern times, such was the case for example with B. R. Ambedkar, the foremost leader of the Dalits (“Untouchables”) of India, and Martin Luther King Jr. of the civil rights movement in the United States, both of whom were great, angry leaders. We could [End Page 63] characterize this as “holy anger.” It aims not at destroying the enemies or punishing them but at redeeming a society from the consequences of suffering.prophetic anger: some salient featuresWhen we speak of prophetic anger, the question that could be raised is: Whose anger? It is first and foremost the anger of the victims. For it is they who know the pain evil inflicts in the form of grinding poverty, violence, and humiliation. Along with the victims, we have those in solidarity with them who express rage at the situations of gross injustice. Anger is of different kinds. Anger can and does often accompany the spirit of vindication and revenge.4 This anger is aimed at others as enemies, and as threats to oneself. But prophetic anger has a direct reference to justice. The anger of the victims has something visceral about it. The whole being of the victim reacts to the injustice and oppression suffered—be it women; discriminated-against ethnic, religious, or linguistic minorities; or any victim of human rights violations. There is then ample room to speak about “black rage,” “Dalit rage,” and “gender rage,” which express the anguish of the victims pushed to the wall through long-standing oppression and yet having the strength to imagine something different. Prophetic anger is a healing anger. It opens the wounds of society and has ultimately the goal of healing them.Prophetic anger is the result of being gripped by an encounter and experience of something wonderful and exceedingly beautiful beyond the present distortion of reality. This is something different from a mere human passion. Like symbols that help us convey what words and speech are incapable of, so anger is a medium to bridge the gulf that divides the lofty realities and the misery of the prevailing situation. The encounter and experience that is in the prophets also finds expression in prophetic anger as it is directed at the cause behind the suffering of the innocent.Prophetic anger is directed... (shrink)

The concept of social capital helps to explain relations within and between companies but has not crystallized yet. As such, the nature, development, and effects of such relations remain elusive. How is social capital created, how is it put to use, and how is it maintained? Can it decline, and if so, how? We argue that the concept of social capital remains a black box as the mechanisms that constitute it remain underdeveloped and that it is a black hole as (...) many empirical phenomena are attributed to its presence. We use and develop the literature on gift exchange to provide a firmer theoretical basis for the concept of social capital. (shrink)

Wilfred Carr; Can Educational Research be Scientific?, Journal of Philosophy of Education, Volume 17, Issue 1, 30 May 2006, Pages 35–43, https://doi.org/10.1111.

This volume provides a thought-provoking critique the main, existing school of environmental ethics and seeks to build a more coherent and rigorous philosophical basis for future environmental policy.

The aim of this paper is to examine the role of methodology in action research. It begins by showing how, as a form of inquiry concerned with the development of practice, action research is nothing other than a modern 20th century manifestation of the pre‐modern tradition of practical philosophy. It then draws in Gadamer's powerful vindication of the contemporary relevance of practical philosophy in order to show how, by embracing the idea of ‘methodology’, action research functions to sustain a distorted (...) understanding of what practice is. The paper concludes by outlining a non‐methodological view of action research whose chief task is to promote the kind of historical self‐consciousness that the development of practice presupposes and requires. (shrink)

Some current environmental problems are global and have public good elements that raise, in an acute form, the question of how the costs of a collective effort from which the world as a whole will benefit should be shared out among poor and rich countries. This chapter discusses how far theories of justice provide guidance to this question. It argues that the answer seems to be ‘very little’ and that, in order to arrive at some ground rules for allocating the (...) burden of global environmental protection between countries—as between generations—we are forced back on humanitarian principles of concern for the poor. (shrink)

It is argued that although there may be some case, on economic grounds, for international cooperative action to deal with the threat of climate change or an excessive depletion of biodiversity, the advantages of participation in such action are probably not very great for most rich countries. Furthermore, some of the ‘ethical’ arguments advanced in support of the view that the rich countries should shoulder most of the burden of international action are weak. Nevertheless, there is a case for the (...) richer countries to do so both on grounds of a moral responsibility to assist very poor people and on grounds of the need to look at international cooperation in a wider framework that takes account of the dependence of cooperation from different groups of countries in dealing with a host of other international problems. (shrink)

Even if future generations have no rights and intergenerational justice, intergenerational egalitarianism, and sustainable development are all flawed, this does relieve us of a moral obligation to take account of the impact of our policies on the interests of future generations. In this chapter we argue that whereas, in the very long run, it seems that widespread acute poverty will be eliminated and a decent environment will be preserved, there seems to be no prospect of ever eradicating the inherent weaknesses (...) of the human psyche that are responsible for some groups in society imposing intolerable suffering on others. Hence, it seems that the most valuable bequest we could make to future generations would be a more decent, tolerant, and ‘just’ society than the one in which most people live today. Furthermore, there is clear evidence that the greatest environmental damage has been done in countries where there has been the least respect for basic human rights. (shrink)