Apologies are an important part of moral life and a method by which someone can satisfy their reparative obligations. At the same time, apologies can be used both as a shield to protect the person ...apologizing and as a weapon against the person to whom the apology is owed. In this paper we unpack both claims. We defend two principles one should employ to try to avoid such bad outcomes: (1) Apologies must be one-sided and nontransactional, and (2) the wrongdoer must be willing to pay what they owe. We argue that these principles require the wrongdoer’s emotional vulnerability. Furthermore, we argue that the duty to be vulnerable in issuing apologies helps to make sense of why apologizing well is so difficult and why members of privileged groups might be especially prone to apologizing badly.
This study examines how two social factors (perceived social injustice and social dominance orientation) relate to the likelihood of cyberbullying. Online experiments involving 12 hypothesized social ...injustice scenarios in the work place tested the impact of these two social factors on the likelihood of cyberbullying across adult samples drawn from two countries (USA and China). Results revealed that (a) perceived distributive injustice positively predicts the likelihood of cyberbullying; (b) social dominance orientation negatively predicts three types of perceived social injustice; (c) and social dominance orientation positively predicts the likelihood of cyberbullying. The analyses revealed only one significant difference between results from the USA versus Chinese samples. These findings indicate that social factors (social injustice and social dominance orientation) can influence cyberbullying dynamics across multiple nationalities.
•Perceived distributive injustice increases the likelihood of cyberbullying.•Acceptance of unfairness increases the likelihood of cyberbullying.•Acceptance of unfairness decreases perceived social injustice.•People in different nations differ in their perceived interactional injustice.
Amos, a simple herdsman from Tekoa, asserted that he was not a professional prophet but had rather come to the norther state of Israel at the behest of Yahweh. This article is a biblical response to ...social injustice in the contemporary society through an exegetical study of Amos 5.
The study drew inferences from Amos 5 as panaceas to the problems of injustice and deprivation of the poor. Injustice is one of the major problems that is confronting the society, because injustice anywhere is a threat to justice everywhere. Amos thus rebuked the many sins of the people and he stated how the LORD would punish them. The aim of this study was to examine the concept of social injustice in Yahweh’s response in order to give the biblical understanding of the concept in promoting justice and peace. The approach for this study is exegetical. The findings reveal that
any unjust act as well as its perpetrator will not go unpunished. Also, the LORD demanded righteousness, love and justice. This article recommends that nations, the Church and individual Christian should desist from any form of unjust act and live a righteous life.
Studies on radicalization tend to focus on the dynamics of extremist groups and how they exploit grievances of vulnerable individuals. It is imperative, however, to also understand the societal ...factors that lead to such vulnerabilities and grievances. Our social environment plays a key role in how we view the world and shape our beliefs. By understanding the social dynamics, we can gain insight into the motivations that drive people to extremism. Throughout this paper, we examine the societal factors and processes such as discriminative institutional structures and social norms/practices that can make an individual vulnerable and serve as a driving force for them to join a radical group. To do that, we use the process-oriented psychology of Arnold Mindell and the phenomenology of whiteness of Sara Ahmed as our theoretical framework. These frameworks help us map out the societal dynamics causing individuals to carve social niches out of their current social group and into an extremist group. We use interviews with ex-militants of the radical group, Islamic State of Iraq and Syria, to show how certain societal dynamics, such as social injustice, misuse of power, marginalization and discrimination, served as key factors that led these individuals to identify and sympathize with radical ideology. The aim of this paper is to emphasize that, to develop effective preventative measures against recruitment into extremist groups, it is imperative to have a profound understanding of the social dynamics that make an individual susceptible to radicalization in the first place.
In today’s world, the problem of inequality is gaining global significance, and numerous international institutions set among their main tasks the fight against its manifestations – economic, social, ...etc. The study of economic inequality during martial law is extremely relevant, as it primarily negatively affects people’s lives and well-being, provokes crises and additional social tensions, and, as a result, destabilizes the state system and the national economy, which are already in a state of crisis due to military operations. The purpose of this paper is to analyse the causes of social and financial stratification of Ukrainian society in the context of agro-economic development. The dynamics of salary in Ukraine, in particular, in the agricultural sector, was studied using the method of statistical analysis, and the index of general economic stratification was calculated using the Gini coefficient method. Statistical data on the development of the agricultural land market was analysed, starting from the end of the moratorium in July 2021 and until June 2023. As a result, the current key indicators of the land market in Ukraine, and information on salary in various sectors of the economy in the period from 2014 to 2022 were obtained, and the incomes of agricultural employees were analysed, which turned out to be below average. For a more objective assessment, statistics on the largest agricultural countries of the European Union were used and compared with their inequality indicators. The calculation of the Gini coefficient showed a 10% increase in the inequality of income distribution of Ukrainian households between 2014 and 2022, but it was still lower than the current indicators of such European countries as Germany, Sweden, and Poland. The practical significance of the work lies in the development of recommendations for reducing the gap between rich and poor in Ukraine, in particular in the agricultural sector, which can be used by the relevant authorities to redistribute the agricultural market and optimize tax legislation
. IntroductionExistentialism is one of the philosophical schools that, due to its emphasis and special view on "human", find its way into literature, especially into novels and plays. This school was ...first founded in Germany by Kierkegaard in the 19th century (Rasekhi langaroudi, 2018:18), and then Jean-Paul Sartre spread it in France.In this school, the human is a lonely and abandoned being who has to do something for himself because there is no helper or necessary existence. Existentialism became popular in Iran in the forties and fifties and many were influenced by it and created many works inspired by it. Jalal Al-Ahmed was one of the intellectuals and writers of that period, who was influenced by Sartre's thoughts at some point in his activities. As a committed writer, he described the suffering of a simple porter worker in the short story "The life who escaped" in order to find a way out of the chaos and social injustice. This article tries to examine the concept of suffering in this story and in this way evaluate the influence of Sartre's thoughts on Al Ahmed. In this research, the mentioned subject has been analyzed in a descriptive-analytic way and with a comparative approach, using some elements and components of the school of existentialism. The results of this research indicate that the suffering that Al-Ahmed portrays in his story is not due to frustration and passivity, but rather by portraying this suffering, he seeks to find a way to improve and enhance the troubled situation of the workers and such viewpoint stems from the theory of "committed literature" that Sartre talks about. MethodologyIn this research, the mentioned subject has been analyzed in a descriptive-analytical way and with a comparative approach, using some elements and components of the school of existentialism. DiscussionUndoubtedly, the environmental factors and the socioeconomic conditions of the post-World War II played a decisive role in the spread of Sartre's existentialism philosophy (Dastgheib, 1975: 75). This philosophy was trying to free human thought from the prison of restrictive rules, deception and trickery. After the two world wars, people realized the futility of existence and the baselessness and bewilderment of existence and such mental turmoil made them understand anxiety, apprehension, loneliness and destitution more than before. Due to the prevailing political and social atmosphere of Iran in the 40s and 50s, Sartre's ideas soon found their way into intellectual circles as an effective discourse. Many intellectuals, writers and translators who objected to oppression and injustice became fascinated by concepts such as " human absolute freedom", "responsible intellectual" and "writer's commitment". The philosophy of existentialism seeks awareness and responsibility to fill the void of meaning in life. Such a view of human beings in a world that is engulfed by disorder and injustice affected Al Ahmad like many others.Sartre held responsibility for the writer and believed that the writer should be committed to his society and people. According to Sartre, the writer was obliged to help build a better world by writing about the injustices and deficiencies of society. Under the influence of such social function of literature and the author's commitment, Al-Ahmad, as a concerned intellectual, paid attention to the underprivileged and deprived society class in his stories (Rahimi, 2015:80). As two committed writers, Jean-Paul Sartre and Jalal Al-Ahmed, both deeply believed in the commitment and responsibility towards society. They saw writing as a means to raise public awareness and depict the pains and adversities in society and life.The short story "the life who escaped" is from the short stories collection of "Setar". Setar is the third short story collection of Al Ahmad after "Visiting" and "Of our sufferings". "The life who escaped" is an existentialist story and the roots of Sartre's philosophical ideas and Al-Ahmed's devotion to ideas such as Loneliness, doubt and inner conflict is obvious in the main essence of this story.In the story "The life who escaped", the worker is in a situation from which he has no escape. Either he must deliver the cargo to the destination where he will get money so that he does not die of hunger, or he must abandon the cargo, while it is not known whether he can find another job or not. In this story, we see how the deterministic situation casts a shadow on the worker and leads him to the abyss of desperation, helplessness and destitution. The worker finds himself in an absurd world and the more he struggles, the more he sinks into this swamp of absurdity and failure.Sartre believes that a person is constantly involved in different situations throughout his life and only he should decide what to do. He is free to choose and stand by his choice; in "The life who escaped", Al-Ahmed portrays this Sartre notion in a fictional form. After two days of unemployment, a worker decides to work as a porter. He is forcibly pushed into such situation, but soon realizes that he does not have the necessary strength to carry the cargo. According to Sartre, every human in any situation, can act based on his decision. So, the worker must choose between his two options; he has to take the cargo to its destination without any difficulty and accept whatever happens along the way or return it to its original place.According to Sartre, the human being is always in the circle of possibilities. But to a certain extent, he can hope for possibilities that are exactly within his scope of action. It is "action" that makes it possible for humans to live. But "action" itself requires motivation, and this motivation comes from a level of understanding and awareness (Warnock, 2007:47). The poor worker in the story of Al Ahmed is also fully aware of the concept of hunger and knows the meaning of empty pockets and poverty. Such awareness motivates him, despite his physical weakness, to get his cargo to destination in order to earn some money.According to Sartre’s philosophy, man is constantly choosing. In fact, planning and choosing different paths imply her freedom and freedom of action. Man is constantly forced to choose. So, man is always free and at the same time, he has to choose. Man has no way to escape from these decision makings. So, as Existentialists say: "human is condemned to freedom". Al-Ahmad also shows in a fictional and symbolic way how important the consequences of human choices are and well depicts that humans can be selective in any position and situation; even in the position of a daily worker who must carry a cargo to earn some money and get rid of his hunger. The worker can choose to get the cargo to its destination or take it back to its first place and free himself from the responsibility which is beyond his power and abilities. We are only watching the struggle of the worker who wants to push back his submission to despair as far as he can. ConclusionAs a committed thinker and writer, Jalal Al-Ahmad always sought to create an escape route from the political and cultural dead ends and find a way to get out of the chaotic social situation. Influenced by Sartre and others such as Camus and Celine, he started writing realistic stories. Stories that narrate the pains and sufferings of downtrodden and oppressed people. Hoping to draw public attention to social problems and take a step, even a small one, toward their correction.He narrates the helplessness of an abandoned human well in the story "The life who escaped". The man in Al-Ahmed's story, in a symbolic way, must take responsibility for the heavy burden that is on his shoulders. There is no one to help him. The worker in Al Ahmed's story, with all his desperation, is free, as free as Sartre has repeatedly pointed out. from the existentialist viewpoint, all humans are free, even a prisoner, a cripple or a man under the gallows.In his suffering image, Al-Ahmad is looking for existential possibilities that implicitly open a way to hope, life and justice..
The extreme disturbances caused by the COVID -19 pandemic on our academic medical centers compounded by a recurrent surge of violence against people of color have reopened our wounds exposing ...fragility, inequality, and continued racial disparities in society and health. At the center of this severe institutional disruption, leaders will be compelled to take action to keep their constituents and patients safe and their hospitals and departments afloat during and after a pandemic, all while simultaneously addressing and implementing the cultural changes required to eliminate systemic racism and discrimination. Organizational disruptions of this magnitude will naturally test one's principles, loyalties and responsibilities while challenging the practical burdens of leadership. If the goal of responding to these upheavals is to bring them to resolution and ultimately to bring about organizational change for the better, ethical leadership is critical. Applying ethical principles allows leaders to chart clear paths to solutions both in the short and long term. We review the principles of ethical leadership exemplified by a case illustration and provide a novel resource to help ensure ethical leadership in academic medicine and beyond.
Creating landscapes of investigation is a primary concern of critical mathematics education. It enables us to organise educational processes so that students and teachers are able to get involved in ...explorations guided by dialogical interactions. It attempts to address explicit or implicit forms of social injustice by means of mathematics, and also to promote a critical conception of mathematics, challenging the assumption that the subject represents objectivity and neutrality. Landscapes of Investigation provides many illustrations of how this can be done in primary, secondary, and university education. It also illustrates how exploring landscapes of investigation can contribute to mathematics teacher education programmes. This edited volume is the result of a collaboration established through the Colloquium in Research in Critical Mathematics Education, which took place in 2016, 2018, and 2019 in Brazil. Its twenty-eight contributors are young researchers from Brazil, Chile, Colombia, India, Mexico and the USA, who are dedicated to the further development of critical mathematics education. Organised in eighteen chapters, the volume presents examples of engaging students from a diversity of social and economic backgrounds, age ranges, and abilities across different countries. The chapters present original findings on the social aspects of all levels of mathematics education. Landscapes of Investigation is of particular relevance to those with an interest in the potential of mathematics education to challenge social injustices.
Racism persists, underscoring the need to rapidly document the perspectives and experiences of Black, Indigenous and People of Color (BIPOC) groups as well as marginalized populations (eg, formerly ...incarcerated people) during pandemics.
This methods paper offers a model for using Public Health Critical Race Praxis (PHCRP) and related critical methodologies (ie, feminist and decolonizing methods) to inform the conceptualization, methods, and dissemination of qualitative research undertaken in response to the evolving COVID-19 pandemic.
Using purposive snowball sampling, we identified organizations involved with health equity and social justice advocacy among BIPOC and socially marginalized populations. Focus group participants (N=63) included community members, organizers, activists, and health workers.
We conducted topic-specific (eg, reproductive justice) and population-specific (eg, Asian and Pacific Islander) focus groups (N=16 focus groups) in rapid succession using Zoom software.
A self-reflexive, iterative praxis guided theorization, data collection and analysis. We obtained community input on study design, the semi-structured discussion guide, ethical considerations and dissemination. Applying PHCRP, we assessed our assumptions iteratively. We transcribed each interview verbatim, de-identified the data, then used two distinct qualitative techniques to code and analyze them: thematic analysis to identify unifying concepts that recur across focus groups and narrative analysis to keep each participant's story intact.
The praxis facilitated relationship-building with partners and supported the iterative assessment of assumptions. Logistical constraints included difficulty ensuring the confidentiality of virtual discussions.
These novel approaches provide an effective model for community-engaged qualitative research during a pandemic.
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