space are not always clear cut, but there are some fundamental differences between them. Whilst the electronic space is primarily an electronic representation and extension of the physical world, and people and organizations in the electronic space by and large operate within existing laws, regulations and geographical boundaries, the virtual worlds are primarily computer simulated, synthetic worlds that are more detached from the physical worlds, and some of them are in fact deliberately created to operate under very different rules (e.g. to kill or rob people). People and organizations are increasingly crossing over the boundaries between the physical, electronic and virtual spaces in undertaking various economic and social activities. The result is that growing proportion of us are living in „multiple spaces‟, incorporating not only the familiar physical and electronic spaces, but also virtual spaces. This raises a range of issues from identity management to law enforcements, as well as new commercial and social opportunities and challenges. The business implications are particularly profound, which need to be systematically investigated.
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As Vygotsky (1986) concludes in his seminal work Thought and Language, “A word relates to consciousness as a living cell relates to a whole organism, as an atom relates to the universe. A word is a microcosm of human consciousness” (p. 246). Even without an in-depth understanding of science and only the most popular appreciation of the police procedural be it Sherlock Holmes or CSI, it is easy to see how a single cell can relate to the whole organism. But how can a word be a microcosm of human consciousness? The purpose of this study was to explore exactly that premise: whether words reflect the lived experience of not only a person, but of a group of people, by documenting the lived experience of children in the phenomena of foreign language immersion in school (FLIIS). Using corpus linguistic techniques to analyze the nature of these children’s lexical development as well as the relationship of the perceptions of their fluency on their second language (L2) production, this study found that in order to understand the essence of what it means for a child to express him/herself fluently in his/her L2, one must understand how language functions as a transparent medium for these children and shift one’s thinking from an additive idea of language (L1, L2, L3) to the idea of interlingual consciousness.
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Having family in Cairns can help you get back on your feet. Once on your feet (having a job and seeing your kids settle into school) adjusting to mainstream becomes easier. You have to make sacrifices and know why you’re here. You must have a reason (purpose). It is important to find the right spot (location) to live, in the middle of everything (work & family). It is good to catch up with family regularly and talk (creole/language) and attend cultural gatherings. There is still family back home so we can go back home and have a place to go to. You must have a job to put food on the table and have your own bedroom. Life is full of uncertainties living on the mainland, and we’re not really set yet (on track but not moving), but you don’t give up. You have to be prepared to wait in line and grab on to whatever opportunity comes your way. Things are not as you may expect them to be when you get here. We must break the chain of dependency and become responsible for ourselves, our action, and for our children. At the moment, you just strive to stay afloat. One day we’ll go back when the children know what to expect, and I feel confident that they understand white man life.
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The decision to apply NVQ level 2 as a quality standard is also an issue for our research as the process by which employees achieve this competence-based qualification may stretch from a simple act of accrediting what they already know and do through to engagement in training designed to foster new learning. Both performance targets and the NVQ requirement affect the organisation of work, but this is also heavily influenced by the nature of shift working. Having to operate shifts affects, in turn, the extent to which colleagues can share knowledge and innovate, and the extent to which managers can put together their best team on any particular shift. A further major issue for this sector is the nature of the ‘business’. Some employers (in both sectors) conceptualise care homes as ‘homes’ in that the employees are working in the residents’ home rather than the residents living in the employees’ workplace. This means the concept of employee involvement has to embrace another group (i.e. the residents) and perhaps turns the concept on its head.
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The self that is researched is not an egotistical ‘I’ but a self that is distinct, unique and relational. A sense of self is similar to that expressed by an African sense of Ubuntu often communicated in the phrase, ‘i am because we are’, together with the phrase ‘we are because i am’. We represent this as ‘i~we~i’. We use ‘i’ and ‘we’ to point to a relationship where individuals and collectives are neither subordinated nor dominant but exist in an inclusive, emancipating and egalitarian relationship. We use ~ to stand for living-boundaries (Huxtable, 2012): trustworthy, respectful, co-creative space, where individuals, collectives and the complex worlds of practice, knowledge and socio-historical cultures they inhabit and embody, touch.
Imagine a continent inhabited by ten billion people, all equally very well off, and call this state of affairs world A. Unknown to the people of the first continent, you may choose to populate a second continent with a group of the same size, each of whom will be worse off than the first group, but whose lives will still be worth living. This combined population, world A+, seems at least as good as A, if not better. Suppose that you can then redistribute so that you reduce each person’s utility on the first continent, but raise the utility of each on the second continent by a greater amount. The resulting population, B, contains 20 billion people, each of whose lives is of equally high quality, but not quite as good as those of the people in A or the better-off group in A+. Again, this seems an improvement. Finally, imagine that you repeat the process twenty-four times. Each step seems to lead to a better outcome. The result is a world with a huge population, Z, each of whose lives is barely worth living. If the relation “better than” is transitive, then it seems Z must be the best of all these worlds: what Derek Parfit calls the repugnant conclusion. 1
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grew up in Metairie, LA, attending St. Angela Merici elementary school and Brother Martin High School. He always had an innate creativity for writing and acting. He remembers writing poems on his childhood desk when he was five years old. Will's parents were always supportive of his writings throughout his life. He began writing screenplays when he was twenty years old and has never stopped. He graduated Louisiana State University in 2006 with a Bachelor of Arts in English (Concentration in Creative Writing). Will lived in Los Angeles for two years after graduating college with hopes on breaking into the film industry. After two years of living in squalor and unhappiness with his life in L.A., he moved back to New Orleans to get a Master in Screenwriting. Will has now written ten completed sceenplays, while revising some of them for near future
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R. Z.: Following the trajectory of the new urban move- ments in Brazil, the massive demonstrations in 2016 were not surprising. The attention, certainly, draws towards the massiveness and duration of the protests and the radicalism of many protesters but not the certainty of the complaints and claims. People protested against the increase in trans- port costs, against the FIFA Confederations Cup in 2013, and against urban redevelopment in the wake of the Summer Olympics in 2016. Right now, there is a mass occupation of derelict land by the homeless people’s movement Povo Sem Medo in São Bernardo do Campo, São Paulo, by 30 000 peo- ple, 8000 families. It started in September 2017 as something small, to demand housing, and, months later, it had become huge and continued to grow. Law enforcement refused to let Caetano Veloso, the most popular musician in Brazil, give a concert in support of the occupiers. This is crazy, but that is how things work here. The movement stemmed from pure necessity; there was no planning because, in fact, the lead- ers themselves were overwhelmed by their constituents. In Latin America today, the collective subjects living in poverty need to empower themselves through territories where they can build their lives: first housing, then collective spaces for health and education, thus creating new “cities” based on so- cial relationships that they embody in their daily lives.
Phenomena such as species loss, habitat degradation, pollution, invasive alien species, and global climate change are fundamentally altering life on our planet, from terrestrial wilderness and ocean depths to the most densely populated cities. The rise of emerging and resurging infectious diseases threatens not only humans (and their food supplies and economies), but also the fauna and flora comprising the critically needed biodiversity that supports the living infrastructure of our world. The earnestness and effectiveness of human- kind’s environmental stewardship and our future health
The connection between blushing and desire is evident in erotica in the previous century. In The Whore’s Rhetorick (1683), M other Creswel informs her protégé, 'A reasonable blush is much more prevailing than any artificial supply: it is a token o f modest [sic], and yet an amorous sign.’^^ Blushes were seen as à la mode, simultaneously signifying both a woman’s modesty and her sexual availability. Mrs. Manley in New Atalantis (1709), recognised the value o f a decent aptitude for blushing, ‘for, without regard to that much-in-fashion virtue assurance, next to real innate modesty in ladies (which indeed never fails o f giving the appearance) I think the outward blush and seemingly habitude o f it one o f the greatest ornaments they can wear.’^* Blushing not only denoted availability but also depicted sexual fervour. In Dialogue between a Married Lady and a M aid (1740), Octavia relates how her lover fills her with passion when kissing her vigorously, and ‘with violent Transport’, she describes feeling ‘a certain Warmth run thro’ my Veins, a Trembling in all my Limbs, that I was unus’d to; but he saw me blush as red as Fire, which made him hold a l i t t l e I n Memoirs o f a Woman o f Pleasure, one young girl, Harriet, grew redder and redder as she was indulging in sex, the vigorous activity appearing to increase her vitality;
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≈ particles/antiparticles. It was small, but by many orders greater than the amplitude of the initial thermal fluctuations. Choosing the initial fluctua- tions of this scale is associated with the idea of considering the observable part of the Universe, as a conse- quence of one of these fluctuations. After the completion of the annihilation only inconsiderable excesses of particles over antiparticles and antiparticles over particles, existing in the fluctuations at the beginning of the era of the annihilation “survived” in fluctuations. The Expanding Universe split into embryos of worlds and anti- worlds. In the era of the annihilation of baryons and antibaryons, the overwhelming part of them was annihilated and turned into electrons, photons, and weakly interacting neutrinos and their antiparticles.
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As an example, Tal Zarky’s article “Privacy and Data Collection in Virtual Worlds” details the privacy concerns using the story of Kafka’s Joseph K. Zarky describes how we as users of virtual worlds are in a situation similar to that of Joseph K in what is described as Kafka’s somewhat paranoid literary world. The potential surveillance in virtual worlds is overwhelming and can make Big Brother look like a discreet intimate. Well, almost. In virtual worlds, everything that the avatar does and says can be traced. Complete records of activities, chats, body movements, avatar facial expressions and everything else can be re-established by the people controlling the virtual worlds. This can, of course, be troubling in itself, but the most serious privacy problem has to do with the relation between the avatar as a virtual identity and the IRL person controlling the avatar. Avatar information and IRL personal information flow together, which gives rise to several sources of privacy concerns. Zarky mentions three such sources, namely the government, other users and the game gods.
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The first of these figures is Eric Packer, a financial wunderkind whose data-driven fantasies lead him and the global economy to ruin in Don LeLillo’s novel Cosmopolis (2003). Vogl begins and ends his book with the story of Packer, which he deploys, not unlike DeLillo himself, as an allegory of contemporary finance capitalism. For Vogl, Packer’s story not only simulates how financial markets whip themselves up into speculative frenzies, but also reveals how these frenzies confront society as a kind of exterior, alien force. Vogl’s Packer is thus the detached agent of an autonomous realm, his actions shaping the swirling information vortex that governs the lives of everyday people. Yuran (2014: 32) also invokes the figure of Packer, but he does so precisely in order to debunk the assumption that “finance occurs in a no-place, always remote from everyday experience”. Put simply, we are all implicated in the workings of money and finance. Konings (2015: 2), too, takes aim at the image of finance as dis- embedded from society, seeing economy instead as a field charged with “morality, faith, power, and emotion”. The question this raises is how the arcane workings of high-tech finance relate to the emotional logics of everyday life in capitalist societies. Can the magical worlds of money work without a wider audience that ultimately believes in magic? And if the specter of capital comes back to haunt us all, then why do we still seek solace in money’s ghostly arms? Why does money possess this power?
Local membership meetings: These usually take place in a pub or a member’s house. Meetings are informal, without minute-taking or formal motions, but provide a space for activists to share information and discuss new initiatives (Pilkington 2016, 43). Deference is afforded to more established activists, but everybody is given an opportunity to have their say. Here, there are often discussions about how to reduce drunkenness and disorder on demonstrations. While overtly racist speech is more common here than in public-facing contexts, it may still be sanctioned through direct criticism or, more subtly, through scant positive emotional feedback from other activists (Busher 2017). While not necessarily a popular position, within such spaces some activists have advocated forging alliances with established extreme right groups or with individuals (previously) associated with such groups.
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ceived as reputable and trustworthy. Results demonstrated a high level of acceptability and professional respect for PEs amongst both HCWs and patients. The latter expressed a higher level of overall confidence in PEs than nurses. Patients similarly expressed high lev- els of comfort with PEs as adherence coun- selors, generally noting that PEs were well- informed and knowledgeable, and spent ade- quate time discussing concerns and explain- ing key information clearly. Consistent with findings from other Zambian and sub-Saharan studies, 22,25,28 these results confirm that task
MYSTICAL ASPECTS OF THE AVANT-GARDE AND SUPREMATISM’S CONNECTIONS WITH ESOTERICISM Malevich and his contemporaries’ desire to get to the basic structures of art, as well as the passion to depict processes invisible to the unequipped eye, was connected to the scientific developments of the period: constant improvements in the microscope and telescope, as well as the invention of the x-ray machine, made it possible to see what the human eye could not see. The evolution of abstract art has been associated by researchers with the new world-view, which expanded both on the micro- and mac- ro-levels: in their works, artists strove to unveil structures and processes invisible to the unequipped eye by the method of art. In this, they came across problems of both the material and immaterial, invisible worlds.
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Peter Byrne’s talk was a highlight of the Oxford conference (and I assume of the Perimeter conference, too) relating the recent discoveries about the genesis and very early reception of Everett’s ideas, in particular the tragic head-on collision between Everett and Bohr and his associates, which Wheeler in a sense brought on while desperately trying to avoid it. David Deutsch discusses some visionary ideas about future advances that might come from further developing Everett’s ideas. Some of his remarks, however, set him apart from the other Oxford Everettians, in his readiness to talk about worlds even beyond the established framework of decoherence (but see p. 605). (This explains also part of his rhetoric against pilot-wave theories.) Max Tegmark reviews different levels on which the concept of
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Since the linear dynamical describes all physical interactions in pure wave me- chanics, the total quantum state does not typically describe an observer as getting any particular measurement record. But a particular measurement record can be found in each quantum world on an appropriately selected cross section of the total state. So, if one imagines that an observer inhabits a particular such quan- tum world, then one has an explanation for why the observer sees a particular measurement result. Similarly, the standard quantum statistics are descriptive of determinate sequences of measurement records if the quantum world is typical in Everett sense. So, if one identifies branches with quantum worlds and if one sup- poses that one’s own world is typical in Everett’s sense, then one has an explanation for one’s determinate measurement records and their statistical properties.
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• It is not insignificant that the first Persian-language film, The Lor Girl (1933), was also a musical. And even more remarkable for the time that one of the first scenes features a singing and dancing female entertainer. The film was in fact made in Bombay by Ardeshir Irani, a Parsi businessman and Director of the Imperial Film Company, and Abolhossein Sepanta, an Iranian from an educated family who had attended French and Zoroastrian schools in Tehran and a British missionary school in Esfahan and who in 1927 travelled to India to undertake research into ancient Persian and Zoroastrian religion and culture. Bombay had a significant Parsi and Iranian community at that time; indeed, there was a great deal of interest in Iran and Zoroastrian history among Parsis, who were encouraged to visit or ‘return’ to Iran, and there were also links between Iranian nationalist intellectuals and Parsi communities in India. Alongside his research, Sepanta wrote for a radical periodical which, among other things, advocated for women’s rights. He also visited the Imperial Film Company, founded in 1926 by Irani, which
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Impossible worlds are worlds according to which impossible things happen. If a world represents that such-and-such, and it is impossible that such-and-such, then that is an impossible world. Impossible worlds (just like possible worlds) earn their keep in a theory based on the theoretical work they do for us. If impossible worlds are set-theoretic constitutions from actual entities (as I will argue here), then they exist whether we like it or not. So the interesting question is why it is philosophically worthwhile to discuss their logical and metaphysical nature. A worlds-based account provides the best account of epistemic and doxastic notions of content, including knowledge and belief states (Hintikka 1962), cognitive significance and information (Chalmers 2010; Jago 2009), and the content of informative deduction (Jago 2013b). As these are all hyperintensional notions, drawing distinctions between logically equivalent contents, those stories must include impossible as well as possible worlds. Similarly, a worlds-based account provides the best semantics for counterfac- tuals (Lewis 1973; Stalnaker 1968). Yet to make good sense of counter-possible conditionals, whose antecedents could not have been true, we require impossible as
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