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- Lehreinheit für Wirtschafts-Arbeit-Technik (1)
- Strukturbereich Bildungswissenschaften (1)
- Zentrum für Lehrerbildung und Bildungsforschung (ZeLB) (1)
- Zentrum für Qualitätsentwicklung in Lehre und Studium (ZfQ) (1)
"Als sei Ich ein Anderer"
(2006)
Two decades ago, Tarana Burke started using the phrase ‘me too’ to release victims of sexual abuse and rape from their shame and to empower girls from minority communities. In 2017, actress Alyssa Milano made the hashtag #MeToo go viral. This article’s concern is with the role of testimonial practices in the context of sexual violence. While many feminists have claimed that the word of those who claim to being sexually violated by others (should) have political and/or epistemic priority, others have failed to recognize the harm and injury of instances of sexual violence that are not yet acknowledged as such and failed to listen to victims from marginalized social groups. In fact, some feminists have attacked #MeToo for mingling accounts of ‘proper’ sexual violence and accounts that are not ‘proper’ experiences of sexual violence. My aim in this article is to show why this critique is problematic and find a philosophically fruitful way to understand the #MeToo-movement as a movement that strives for moral and conceptual progress.
Zur Jahreswende 1959/60 sorgten Hakenkreuzschmierereien an jüdischen Einrichtungen in Köln und anderswo für Entsetzen und Empörung. Diese Vorkommnisse machten bewusst, was im Verlauf der 1960er Jahre zu einem Politikum für die jüngere Generation werden sollte: Die mangelnde Aufarbeitung der nationalsozialistischen Vergangenheit. Diese Thematik sowie der von den USA in Vietnam geführte Krieg stellten mobilisierende Faktoren für die Herausbildung einer außerparlamentarischen Opposition (APO) in der Bundesrepublik dar, die sich in der zweiten Hälfte der 1960er Jahre verbreitert. Prof. Ingo Juchler beschreibt den Weg der Politischen Bildung durch die 60er Jahre und die Entwicklung hin zur sog. „didaktischen Wende“.
A circulatory loop
(2023)
In the digitalization debate, gender biases in digital technologies play a significant role because of their potential for social exclusion and inequality. It is therefore remarkable that organizations as drivers of digitalization and as places for social integration have been widely overlooked so far. Simultaneously, gender biases and digitalization have structurally immanent connections to organizations. Therefore, a look at the reciprocal relationship between organizations, digitalization, and gender is needed. The article provides answers to the question of whether and how organizations (re)produce, reinforce, or diminish gender‐specific inequalities during their digital transformations. On the one hand, gender inequalities emerge when organizations use post‐bureaucratic concepts through digitalization. On the other hand, gender inequalities are reproduced when organizations either program or implement digital technologies and fail to establish control structures that prevent gender biases. This article shows that digitalization can act as a catalyst for inequality‐producing mechanisms, but also has the potential to mitigate inequalities. We argue that organizations must be considered when discussing the potential of exclusion through digitalization.
Children's participation in legal proceedings affecting them personally has been gaining importance. So far, a primary research concern has been how children experience their participation in court proceedings. However, little is known about the child's voice itself: Are children able to clearly express their wishes, and if so, what do they say in child protection cases? In this study, we extracted information about children's statements from court file data of 220 child protection cases in Germany. We found 182 children were asked about their wishes. The majority of the statements found came either from reports of the guardians ad litem or from judicial records of the child hearings. Using content analysis, three main aspects of the statements were extracted: wishes concerning main place of residence, wishes about whom to have or not contact with, and children granting decision-making authority to someone else. Children's main focus was on their parents, but others (e.g., relatives and foster care providers) were also mentioned. Intercoder agreement was substantial. Making sure that child hearings are as informative as possible is in the child's best interest. Therefore, the categories developed herein might help professionals to ask questions more precisely relevant to the child.
An effective training program needs to be customized to the specific
demands of the redpective sport. Therefore, it is important to
conduct a needs analysis to gain information on the unique
characteristics of the sport. The objectives of thes review were (A)
to conduct a systematic needs analysis of karate kumite and (B) to
provide practical recommendations for sport-specific performance
testing and training of karate kumite athletes.
Happiness as the ultimate goal of human endeavour is a thread running through theology and philosophy from the ancient Greeks to modern times. Such a claim raises immediately a host of critical objections and problems relating to the idea of cultural relativism. Can the theme of happiness be continuous and how would we know that? One way to overcome this dilemma is to identify ‘regimes of happiness’ – that is, clusters of ideas, practices and institutions that in one way or another connect to broad ideas of human wellbeing, flourishing and satisfaction or Eudaimonia to use the word that dominates Aristotle's Nicomachean Ethics (Contreras- Vejar and Turner, 2018). Contemporary discussions of happiness almost invariably start with Aristotle (Nagel, 1972). However, the methodology here is to some extent borrowed from Michel Foucault to understand the ‘genealogy’ of happiness across different social and cultural formations. In the Western world one could identify an Aristotelian regime of happiness based on the idea of a sound polity and flourishing citizens. There is also a Christian regime of happiness around such figures as St. Augustine and within which there have been radical shifts most notably brought about by Luther and the Protestant Reformation. Regimes of happiness can overlap with each other and their borders are obviously fuzzy. Some regimes may last a long time in various forms. For example, Aristotle's treatment of happiness is one of the most cited versions of happiness across the West. The idea of happiness is, however, not confined to the West. For example, the Vietnamese Constitution that was devised by Ho Chi Minh, an admirer of America society, crafted the 1945 Constitution with three key words as its primary values – Independence–freedom–happiness (or niem hanh phuc). The 2013 version of the Constitution in Article 3 says, ‘The state guarantees […] that people enjoy what is abundant and free for a happy life with conditions for all- round development.’
One further notion behind our discussion of ‘regimes of happiness’ is that in principle we can detect important shifts in regimes that are associated both with specific networks of individual thinkers, and with institutional changes in the location of intellectuals in these networks. In this chapter I am especially interested in the transitions in thinking about happiness from the late eighteenth century and through the nineteenth century.
It is commonly known that irresponsible alcohol use can have adverse effects. For some people, it results in health problems, for others in productivity loss, and some experience the worst possible outcome of alcohol misuse - death. This paper estimates the effect of reduced alcohol sales hours on alcohol-attributable mortality (AAM) in Estonia. Using novel mortality data from 1997 to 2015, this paper analyzes the effect of alcohol sales policies at both the county level and the country level. By applying the difference-in-differences method and the ARIMA model, this paper finds that the alcohol sales policy reduced AAM to between 1.710 and 2.401 deaths per 100,000 per month, which equals a reduction of 31% to 40% in AAM deaths. These findings suggest that individuals who are the most at risk of dying from alcohol-attributable causes of death benefit remarkably from reduced alcohol availability.