In the last six years, more than 3.7 million people have migrated from Pakistan to seek employment, mostly in the Middle East. Approximately, 1 million people migrated from Pakistan in 2015 in contrast to 0.75 million in 2014, an increase of about 20.84%. People from all the cities of Pakistan are migrating, especially from Karachi, which is the seventh most populous city of the world and largest in Pakistan. More than 30% of Karachi’s population is youth with 54.9% male (...) and 45.1% female. This study finds that 48.7% of the youth in Karachi want to leave Pakistan for various reasons, including unemployment, insecurity, economic problems, lack of social support, lack of career opportunities. This high rate of outward migration from Pakistan is creating brain drain conditions, especially in the health and education sectors, where there is a shortage of skilled workforce. This paper explores and analyzes factors that are contributing to youth emigration from Pakistan’s largest city, Karachi. (shrink)

Beginnings : a Russian émigré's first interviews (1932-1949) -- Russian girl jeers at U.S. for depression complaint, Oakland Tribune, 1932 -- True picture of Russian girls' love life tragic, Boston Post, 1936 -- The woman of tomorrow, WJZ radio, 1949 -- On campus : Ayn Rand talks with future intellectuals (1962-1966) -- Objectivism versus conservatism -- The campaign against extremism -- The robber-barons -- Myths of capitalism -- The political structure of a free society -- The American Constitution -- Objective (...) law -- The role of a Free Press -- Education -- Romantic literature -- Romanticism versus naturalism -- The visual arts -- Cyrano de Bergerac -- Favorites in art -- The nature of humor -- The foundations of morality -- Altruism -- Individual rights -- The ethics of objectivism -- On television and radio : Ayn Rand in America's living rooms (1959-1981) -- The Mike Wallace interview, ABC-TV, 1959 -- For the intellectual, University of Michigan television, with Professor James McConnell, 1961 -- The Tonight Show with Johnny Carson, NBC-TV, August 1967 -- The Tonight Show with Johnny Carson, NBC-TV, October 1967 -- Speaking freely with Edwin Newman, NBC-TV, 1972 -- Day and Night, a television program hosted by James Day, 1974 -- Focus on youth, a radio show hosted by Garth R. Ancier, 1976 -- The Raymond Newman Journal, a radio show, 1980 -- Louis Rukeyser's Business Journal, 1981. (shrink)

This investigation examines several key factors believed to promote human flourishing, specifically: Factor 1: Age, Education, & Healthcare, Factor 2: Labor Force Participation, Factor 3: Crime, Factor 4: Income, Factor 5: Youth Unemployment and Factor 6: Voting Behavior. Data was examined at the county level, and collected from a variety of US government and non-governmental organizations. Our investigation into the conditions necessary to promote human flourishing uses internal migration within the United States as the indicator of “unhappy” communities. The (...) findings reveal that all factors are important in emigration somewhere, but the factors vary for different counties. As a result, attempts to address the ills of society require an appreciation of geography and context. (shrink)

A unique selection of the most significant interviews given by Hannah Arendt, including the last she gave before her death in 1975. Some are published here in English for the first time. Arendt was one of the most important thinkers of her time, famous for her idea of "the banality of evil" which continues to provoke debate. This collection provides new and startling insight into Arendt's thoughts about Watergate and the nature of American politics, about totalitarianism and history, and her (...) own experiences as an emigre. Hannah Arendt: The Last Interview and Other Conversations is an extraordinary portrait of one of the twentieth century's boldest and most original thinkers. As well as Arendt's last interview with French journalist Roger Errera, the volume features an important interview from the early 60s with German journalist Gunter Gaus, in which the two discuss Arendt's childhood and her escape from Europe, and a conversation with acclaimed historian of the Nazi period, Joachim Fest, as well as other exchanges. These interviews show Arendt in vigorous intellectual form, taking up the issues of her day with energy and wit. She offers comments on the nature of American politics, on Watergate and the Pentagon Papers, on Israel; remembers her youth and her early experience of anti-Semitism, and then the swift rise of the Hitler; debates questions of state power and discusses her own processes of thinking and writing. Hers is an intelligence that never rests, that demands always of her interlocutors, and her readers, that they think critically. As she puts it in her last interview, just six months before her death at the age of 69, "there are no dangerous thoughts, for the simple reason that thinking itself is such a dangerous enterprise.". (shrink)

Written in 1939 while the philosopher Karl Lowith was in exile in Japan, and first published in Germany in 1986, this autobiography focuses on the years 1914-39, a crucial period in the growth of Hitler's Germany. It covers Lowith's youth in Germany, his emigration to Italy and from there to Japan, and his meeting with Martin Heidegger in Rome in 1936. Included are philosophical-biographical vignettes of leading German intellectual figures of the day: the George circle, Oswald Spengler, Karl (...) Barth, and Carl Schmitt. My Life in Germany Before and After 1933 represents the search by a German-Jewish intellectual for political and cultural identity in the Germany of the Weimar Republic and the Third Reich. It provides a valuable account of the intellectual and social ambience before and after 1933 and will be of value to philosophers, intellectual historians, and those interested in German history. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Joanne Cutting-Gray HANNAH ARENDT'S RAHEL VARNHAGEN Hannah Arendt fled Nazi Germany in 1933, a year she called the end of Jewish history. She was 27 years old at the time and carried with her a manuscript that was later to become the peculiar biography of an eighteenth-century German-Jewish "pariah," Rahel Varnhagen (1771-1833). The Life of a fewish Woman, subtitle of the biography by Arendt, distills the largely unpublished Varnhagen (...) correspondence and marks the impact of that life upon German-Jewish history.1 Published more than "half a lifetime" later in 1957, it assays the politics of form in a highly unusual manner. By expunging all detail in order to analyze Varnhagen's introspection, Arendt implicitly questions selfhood as the form for identity and as the appropriate form for biography. She reveals that seeking to preserve the self determines the blank dumbness of an unnarratable life. Rahel Levin (Antonie Friederike Robert) Varnhagen, or simply "Rahel " as Arendt calls her, lived a life as complicated as her many names. The tortured relation she had to her identity, her insatiable preoccupation with self, reflects an effort to eradicate herJewishness by baptism and marriage and becomes a paradigm of a story about a woman lost to a sense of others and herself. Neither rich, cultivated, nor beautiful, Rahel lived her unhappiness fervently, with an ecstasy that made her appear to others as startlingly original. This helps to explain how she came to preside over the most important intellectual salon in Germany during the late eighteenth century. Princes, intellectuals, and artists flocked to her attic apartment, attracted by the impenetrable spectacle of her despair. Rahel's intensity pulled others into her orbit—including, one-hundred years later, the intense and self-absorbed Arendt at the beginning Philosophy and Literature, © 1991, 15: 229-245 230Philosophy and Literature of her university education.2 Each woman suffered the private failure of a love affair complicated by the broader, historical issue of racial identity that connected their lives. Prewar Nazi Germany taught Arendt what Varnhagen learned during the period of German-Jewish assimilation in the nineteenth century—"one does not escape Jewishness."3 It is no wonder that, in analogous moments of personal and civic upheaval, Rahel Varnhagen and Hannah Arendt "corresponded," the one by writing letters about her life, the other by giving that life to a world. Like Arendt, Varnhagen was unclassifiably exotic, an unattached, Jewish female seemingly without a history, aligned with no one and nothing. If"Jewishness" meant letting life "rain upon" her, Rahel Varnhagen let it strike her "like a storm without an umbrella." And like Arendt, she refused to hide the traits and talents of her personality under cover of morality and convention. Her letters are not self-congratulatory, for she never wittingly chose notoriety. Indeed, she spent much of her life trying to escape the stigma ofJewishness that marked her destiny. Notwithstanding the milieu of nineteenth-century German romanticism that drew the biographer toward her subject, various events surrounding the text make more compelling narratives than Varnhagen 's life: how the manuscript survived World War II, Arendt's emigration to the United States, and, especially, the public and private influence of Martin Heidegger.4 At the age of 18 (1925), Arendt had discovered Varnhagen during her brief love-affair with the 35-year-old philosophy professor at the University of Marburg. Though Heidegger would later call Arendt the "passion of his life" and inspiration for his work—he was writing Being and Time during that period—his brush with Nazism precipitated their breach. Since the Heidegger-Arendt correspondence remains closed, much about their youthful relationship and life-long intellectual affair remains a mystery open only to speculation. From Arendt's biographer, Elisabeth Young-Bruehl, we know that Varnhagen's story became a consolation to her in her sorrow, a means ofgiving significance to the ambiguities of a private relationship as it was caught up in public history.5 Certainly Heidegger's retreat from political events for the sake of thinking was as strong an influence on Arendt's political development as was Varnhagen's retreat from her Jewish destiny. Nonetheless, it would be a mistake to expect... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editors’ Introduction“Between the Bible and the Philosophers”: ShakespearePeter Atterton (bio) and Sean Lawrence (bio)It is not clear when Levinas first read Shakespeare, but we do have some clues. The first complete translation of Shakespeare’s works into Russian, Levinas’s mother tongue, appeared between 1865 and 1868. These volumes doubtless graced the shelves of his family’s bookstore in Kovno (now Kaunas), in Lithuania, then part of the Russian empire. Kovno served (...) as capital of one of three губернии gubernias (provinces), but also as the de facto center of Lithuanian intellectual life. The family bookstore catered to the highbrow tastes of government officials and served the needs of teachers and students at the local lycée. One also imagines that it fired the literary imagination of the young Levinas, who taught himself to read Russian at a young age. However, it would have been highly unusual for one so young, even for one as precocious as Levinas, to have read Shakespeare recreationally and self-educationally during this period (1906–1915). It probably was not until he entered the lycée in Kharkov, in Tsarist Ukraine, where his family emigrated at the beginning the Great War, or after his family’s return in 1920 to Lithuania, where Levinas attended the Hebrew lycée in Kovno, that Levinas read Shakespeare for the first time. We know that Russian gymnasiums and technical schools assigned Shakespeare.1 His gymnasium education, between the ages of eleven and seventeen, is therefore the latest point by which Levinas could have read Shakespeare for the first time, though we do not know what or how much.He certainly acknowledged Shakespeare’s influence on his early thought. In an interview broadcast on Radio France Culture in February 1981, Philippe Nemo asked Levinas what were “the first great books” he encountered, “the Bible or the philosophers?” Levinas answered by saying that he read the Bible while very young but only began to read philosophy with any seriousness at university. He proceeded, however, to volunteer a third category of great books, [End Page 1]between the Bible and the philosophers, the Russian classics—Pushkin, Lermontov, Gogol, Turgenev, Dostoyevsky and Tolstoy, and also the great writers of Western Europe, notably Shakespeare, much admired in Hamlet, Macbeth and King Lear.2If we treat this as a chronology, then Levinas would have first read Shakespeare at some time “between” the age of six, when he began reading the Bible and other Hebrew texts with a private tutor, and the age of seventeen, when he enrolled at the University of Strasbourg.A polyglot, Levinas could have read Shakespeare in English as well as in Russian translation, but also in French, German, or Hebrew translation. For that matter, he could have read it in Lithuanian translation.3 We don’t know which French edition he read first or drew upon most closely.4 In Time and the Other, he follows the translation of Émile Montégut for Macbeth but for Romeo and Juliet, as noted in Sean Lawrence’s article, he does not repeat verbatim any of the major translations. When he quotes Shakespeare in English, he follows an original spelling edition. In the notebooks that he kept during imprisonment, and part of which we have translated here, Levinas appears to quote Shakespeare in English from memory, but incorrectly.This error notwithstanding, the Carnets de captivité show the imprisoned Levinas reading widely in English. Perhaps he expected a victory by the anglo-phone powers, or perhaps he practiced a sort of defiance in reading the language of his captors’ enemies, or perhaps he sought to strengthen his understanding of one of the European languages he had neglected in the precocity of his youth. Besides Shakespeare, we find him reading D. H. Lawrence’s Lady Chatterley’s Lover and Charles Morgan’s Sparkenbroke within our selection. Elsewhere in the notebooks, he refers to Arthur Conan Doyle, Charles Dickens, L. Ryder Haggard, Maurice Baring, Millen Brand, Pearl Buck, and Edgar Allan Poe.5 His references range from the cursory—in the case of Brand’s The Outward Room, it consists only of its title and author—to the surprisingly detailed and suggestive. After reading... (shrink)

Ilinca Zarifopol-Johnston's critical biography of the Romanian-born French philosopher E. M. Cioran focuses on his crucial formative years as a mystical revolutionary attracted to right-wing nationalist politics in interwar Romania, his writings of this period, and his self-imposed exile to France in 1937. This move led to his transformation into one of the most famous French moralists of the 20th century. As an enthusiast of the anti-rationalist philosophies widely popular in Europe during the first decades of the 20th century, Cioran (...) became an advocate of the fascistic Iron Guard. In her quest to understand how Cioran and other brilliant young intellectuals could have been attracted to such passionate national revival movements, Zarifopol-Johnston, herself a Romanian emigré, sought out the aging philosopher in Paris in the early 1990s and retraced his steps from his home village of Rasinari and youthful years in Sibiu, through his student years in Bucharest and Berlin, to his early residence in France. Her portrait of Cioran is complemented by an engaging autobiographical account of her rediscovery of her own Romanian past. (shrink)

The peculiarities of the worldview of a "typical" European student of the second half of the 20th century in Robert Merle's novel "Behind the Glass" are determined, his ability to live and communicate in society, to remain himself and at the same time to be a "cell" of a single whole among the large organism of the university. The author justifies the students' worldview positions by comparing the views of people from different strata of French society, as well as emigrants.Dissimilar (...) rebellious characters, "adaptive" moods, and individual interests of the students of that time are considered through personal relationships. The analysis of modern approaches of scientists to the work of Robert Merle is carried out, the modern realities of the "world of students" and "student life" are taken into account in comparison with the previous era. The aim – to reveal peculiarities in the worldview of a European student of the second half of the 20th century based on Robert Merle's novel "Through the Looking Glass". The tasks of the research are the analysis of the novel "Behind the Glass", the characteristics of the inner world of man in the creative vision of Robert Merle and its significance for the present. Research methodology. The leading research methods were: retrospective, which contributes to the study of the phenomenon of R. Merle's work against the background of the era from his early to late works; terminological selection – for the purpose of selection, clarification and modification of the system of individual terms used by the author in his novels; the method of personalization, which ensures the study of R. Merle's works through the images of his heroes. Research results: the problems raised by R. Merle in this novel affect not only student life, but also their teachers and the entire French society. for example, Professor Fremencourt cannot be heard in the hall, also because he "announces" as if into the void: there is no element of discussion in the lecture, only a few manage to get answers to questions after the lecture, the system of seminars is poorly developed in France, and they are not conducted by professors, and ordinary teachers. The student is assigned the role of a submissive and passive listener; verbally they call him to independent thinking, and demand spiritual obedience. It is not surprising that a selective but representative sociological questionnaire showed that 52% of French respondents assessed the May student riot as a "revolt of youth against outdated structures" of school and society. Conclusion. Through the events of one day, the characters of the main characters – typical students and professors of the middle of the last century – are gradually revealed, and at the same time, the worldview of a "typical" European student of the second half of the 20th century is revealed. However, we still feel similarities with them today, they are concerned about problems similar to ours, they feel the same as we do. Therefore, Robert Merle's novel "Through the Glass" will never lose its relevance, because it reflects inevitable values – the inheritance of generations, the interests of young people, social contradictions and ways of solving one's own problems. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam: Meyer Schapiro (1904–1996)David RosandMeyer Schapiro, University Professor Emeritus at Columbia University, died at home in New York City on Sunday 3 March, at the age of 91. With his death, the worlds of art and learning have lost a legendary figure.“The humanity of art lies in the artist and not simply in what he represents,” Schapiro had declared in his lectures on abstract art. “It is the (...) painter’s constructive activity, his power of impressing a work with feeling and the qualities of thought that gives humanity to art.” Informing his own life and work, these were the values that enabled him to give such expressive voice to so much of the art of the past and of the present, to articulate the passions of eighth-century Northumbrian manuscript illuminators and Romanesque stonecarvers as well as of the most creative painters of our own century. Schapiro’s range as an art historian was universal, for he believed in the universality of art.Meyer Schapiro was born 23 September 1904, in Siauliai, Lithuania, and emigrated to the United States with his family when he was three. He grew up in the Brownsville section of Brooklyn, where he was first exposed to art in evening classes taught by John Sloan at the Hebrew Settlement House. He entered Columbia College in 1920 at the age of 16, having won both Pulitzer and New York State Regents Scholarships, and received his AB in 1924. Five years later he submitted his dissertation for the Ph.D., the first in fine arts and archaeology awarded by Columbia. “The Romanesque Sculpture of Moissac,” parts of which were published in The Art Bulletin of 1931, opened an entirely new critical perspective on Romanesque art; recognizing its creative and expressive imperatives, Schapiro’s study articulated the aesthetic quality of that art as well as situating it historically and culturally with new precision. Supported by a grant from the Carnegie Corporation, he travelled widely in Europe and the Near East in 1926–27, leaving behind a trail of anecdotal legends that continued to be recounted long after by those who met the brilliant young graduate student—including Bernard Berenson, who compared the eloquence of the “very handsome youth” to Solomon himself.Schapiro began his teaching career at Columbia in 1928 as a lecturer and rose through the professorial ranks, becoming full professor in 1952; he was named University Professor in 1965 and became University Professor Emeritus in 1973. Throughout his career, he moved between the university campus on Morningside Heights and his home neighborhood in Greenwich Village. Lecturing as well at the New School for Social Research from 1936 to 1952, he reached the larger community of the New York art world, especially the artists, in the years when New York was becoming the most dynamic center of contemporary art. And he brought the artists uptown; auditing and participating in his classes at Columbia, their presence in his classroom seemed to validate his wisdom. At the other end of Schapiro’s range were the mathematicians, [End Page 547] scientists, and philosophers, in whose worlds he moved with equal confidence and, importantly, enthusiasm.During the ‘30s Schapiro’s was an important voice of moral balance in the cultural debates of the political left. Although he demonstrated with new insight and undogmatic focus the social bases of art, he insisted on recognizing “its own conditions which distinguish it from other activities.” Even as he avidly pursued knowledge—of history, culture, languages—Schapiro remained an artist. He talked about pictures as an artist. His criticism was an act of re-creation, as he lovingly reconstructed decisions made by the painter on the canvas; every stroke demanded attention. Choice was important, that freedom of the individual responding to the world around him and to the challenge of his own creation. In the anonymous art of the early Middle Ages Schapiro discovered the artist, the human maker; he intuited the feeling individual responsible for the invention of such expressive form. Distant art took on life and became accessible through his recognition of and insistence on its humanity.Schapiro’s learning was legendary, and yet, however intimidating it may have... (shrink)

Multiple disciplines have contributed to acculturation research with aims to measure, conceptualize, and theorize this complex phenomenon. Few studies, however, have attempted to find meaning in how acculturation is lived and, this lack may have contributed to acculturation being understood as a construct removed from human experience. The purpose of this article is to show how a research methodology based on phenomenological epistemology can humanize the understanding of the acculturation experience. This contribution is demonstrated in a study that used a (...) phenomenological approach to describe and elucidate acculturation as a lived experience in the context of Latina adolescents who emigrated from Mexico to the US. Thus, this article illustrates how the phenomenological approach used in this study allows new meanings of acculturation to be experientially revealed. (shrink)

ArgumentThe paper is based on a hitherto unexplored document (audiotape of an interview accompanied by a German transcript) from 1953, located in the Freud Papers at the Library of Congress. It contributes to a better understanding of the impact of Freud and of Psychoanalysis on personalities from the exact sciences, here represented by the noted applied mathematicians Richard von Mises and Hilda Geiringer from Vienna. The detailed discussion of the interview sheds some new light on the different roles of Kraus (...) and Freud in the Vienna culture, on the Vienna Jugendkulturbewegung (youth culture movement) during WWI in which Geiringer was involved, on Freud’s and Siegfried Bernfeld’s standing around 1930 among German philosophers and psychologists, and on Wilhelm Fließ’ theory of periodicity, which von Mises—based on his attitude as an applied mathematician—defended against superficial accusations. Finally, new biographical material is provided for von Mises and the remotely related Freud family, and for Geiringer’s and von Mises’ early lives. The interview, which was taken during the Cold War, also allows conclusions as to how politics influenced the memories and views of the participants. Part of the aim of the paper is historical documentation of unknown material (letters by Karl Kraus and Wolfgang Köhler, one book review by Wilhelm Ostwald, a file on Richard Pfennig), including some correction of erroneous information in the literature. (shrink)

In this paper I argue for the following conclusions. First, quotas are not normative goals in themselves but only a means to reach non-discriminatory selection procedures. Second, in a democracy quotas are most plausibly used as a means to fill offices in those bodies which have a major impact on how well interests or discourses are translated into policy. Third, quotas for the young can be justified since, due to demographic development, their discourses tend to be marginalized. Fourth, youth (...) quotas cannot be a means to ensure long-term policy-making, but they can enhance legitimacy of long-term impacts from policy decisions taken today. (shrink)

How does emigration affect access to and struggles for power in sending states? For competing groups in the homeland, emigration presents a contradiction: demographic losses but possible economic gains. Wins and losses from this trade-off evolve with shifts in who migrates, to where, and when. I illustrate these relationships in the case of Lebanon since 1860, focusing on the balance of power among sectarian communities. The country’s first migratory wave concentrated material benefits and population deficits in the Christian (...) community. It also encouraged subsequent emigration that, over time, involved more Muslim Lebanese, as well. Such broadening diffused the profits of labor abroad. Due to changes in destinations and historical circumstances, however, many of these migrants remained more connected to their homeland. This aided social mobility for their communities without sapping resident strength. Outmigration thereby helped redistribute human and material resources among sects, and hence created the demographic and material foundations of the competition for power. (shrink)

This brief commentary reappraises the issue of emigration of physicians from developing countries to developed countries. A methodological framework is developed for assessing the impact of physician emigration on population health outcomes. The evidence from macro and micro studies suggest that developing countries especially in sub-Saharan Africa would benefit from regulating physician emigration because the loss of physicians can lower quality of healthcare services and lead to worse health outcomes. Further discussion is contained in an e-letter: http://jme.bmj.com/content/early/2013/05/30/medethics-2013-101409/reply.

This article focuses on a study of historical emigration from the 1960s onwards, showing the importance of intercultural interaction. Due to the poverty, hunger and precarious living conditions that existed in Madeira Island, many young people saw emigration to South Africa as a means of escaping a difficult life. Arduous jobs due to their limited qualifications, as well as legal constraints and an inability to understand the language, were just some of the barriers encountered by these emigrants. By (...) interviewing 15 persons from different generations of emigrants (first and second-generation), it was possible to gather information about the reality Madeirans have faced in South Africa. The graphematic transcription of semistructured interviews plays a very important role in the effective recording of these data, guaranteeing their comparability, analysis and discussion. The compilation of the empirical corpus, with the informed consent obtained from the interviewees, respecting their privacy and guaranteeing their anonymity allows us to perform a sociocultural and linguistic study. The study took into account intercultural personal reports of informants coming from different locations of the Island, age groups, genders, and schooling. Even though the impact of the South African culture, language and society was noticeable, the presence of the Portuguese language, music, religion, tradition, and Madeiran food were very strong, due to the fact that the Portuguese community was united. (shrink)

The article describes the publications of 1945–1990 in the Lithuanian emigration press, reflecting the efforts to use the intellectual potential of Lithuanian emigration in the future in order to reconstruct the Lithuanian political-social system and public relations after breaking away from the Soviet Union. One of the tasks of higher importance the emigration considered was the search for the proper future legal regulation in the sphere of ownership relations, taking into account the essential reforms in this sphere (...) that have been made in Lithuania by the Soviet authority. The discussions in the field of ownership relations began practically from the beginning of the second Soviet occupation after the representatives of Lithuanian residents retreated to the West. The most active discussions were held during the sixth-seventh decades. The eminent interwar period Lithuanian specialists in conformable fields expressed their opinion in the press. (shrink)

The digital era brings various benefits to adolescents. However, operating on the digital environment without sufficient knowledge and skills will expose them to multiple types of risks, especially in the country with low digital safety education rate like Vietnam. The current study examines factors that can contribute to cultivating adolescents’ digital resilience using the information-processing reasoning of the Mindsponge Theory. A UNESCO dataset of 1061 Vietnamese high school students was analyzed using the Bayesian Mindsponge Framework analytics. It is found that (...) adolescents’ daily Internet usage frequency, parents’ Internet safety guidance, and teachers’ safety guidance are positively associated with digital resilience. However, the effects of parents’ and teachers’ Internet safety guidance on digital resilience are conditional on the daily Internet usage frequency. Parents’ guidance only enhances adolescents’ digital resilience if they use the Internet less than four hours per day. In contrast, the positive effect of teachers’ guidance on adolescents’ digital resilience becomes stronger when the students spend more time on the Internet (more than 1 hour). Based on these findings, we suggest that adolescents can learn to minimize risks and protect themselves by exposing more to the digital environment. Parents’ and teachers’ supports are important in enhancing adolescents’ capability to deal with digital threats, but types of supports need to be carefully considered to avoid reverse impacts on adolescents’ resilience. (shrink)

In this paper I discuss Gillian Brock’s and Michael Blake’s discussion of emigration in Debating Brain Drain in relation to the particular case of South Africa, and explore whether skilled white people have a duty to remain in the country. Focusing on the role of community in this debate, I argue that communities and allegiances in South Africa are still too divided and antagonistic for them to play the duty-grounding role that Brock requires.

The First International Congress for Analytical Psychology was held in Zurich from 7 to 12 August 1958. On this occasion a small group of Israeli psychologists, represented by Erich Neumann, was accepted as a charter group member of the International Association for Analytical Psychology, which marked the foundation of the Israel Association of Analytical Psychology. The history leading up to this official birth date is mainly associated with the efforts of Erich Neumann – and rightly so; however, a number of (...) other therapists, scholars and patients have been forgotten or deleted from this historical narrative, to their detriment. While I was working on the edition of the correspondence between C. G. Jung and Erich Neumann I came across their names, which were often only casually mentioned re some episode, and I have since tried to find out their stories and what happened to them. In this article I discuss the contributions to the development of analytical psychology in British Mandate Palestine, later Israel, of two such figures, Max M. Stern and Margarete Braband-Isaac. Both had been in personal contact with C. G. Jung and built a bridge between the isolated Jewish therapists in British Mandate Palestine and the Zurich circles. In Tel Aviv they collaborated for a while with Neumann, with whom for different reasons both fell out. The article shows the cause of these controversies with Neumann and tries to find out why those two characters were historically marginalized. (shrink)

This chapter focuses on white colonial emigration and the settlement of the British and Irish following the loss of the first British Empire. In particular, it examines the British imaginative engagement with the figure of the colonial settler as a casualty of war, industrialization, and poverty, as well as an economic migrant who nevertheless appeared to signify the potential for the recuperation of British society in the future. The chapter is also concerned with the role of the Romantic writers (...) and literature in the new national imaginative investment in colonial settlement. It furthermore discusses Tory arguments and policy making, which encouraged state involvement and planning of the colonization of the white-settler territories in New South Wales, Canada, the Cape, and New Zealand. This Tory strain of British imperialism was issued out from the Romantic critique of classical political economy and the Romantic assault on Malthus’s non-interventionist stance on poverty. In contrast to the liberal economists, proponents of the Tory arguments advocated the active involvement of the state in managing poverty, and the export of the excess of the population to the overseas colonies. By focusing on the Tory outlook and its implications for the settler colonies, including the imaginative dimension of the literary writers, the chapter gives a profound understanding on the strand of imperialism that evolved together with the nineteenth-century imperial liberalism, yet substantially differed from it. (shrink)

Until the 1930s Germany had been the international leader in biochemistry, chemistry, and areas of biology. After WWII, however, molecular biology as a new interdisciplinary scientific enterprise was scarcely represented in Germany for almost 20 years. Three major reasons for the low performance of molecular biology are discussed: first, the forced emigration of Jewish scientists after 1933, which not only led to the expulsion of future distinguished molecular biologists, but also to a strong decline of ''dynamic biochemistry'', a field (...) which contributed greatly to molecular biology. Second, German university structures that strongly impeded interdisciplinary research. Third, the international isolation and self-isolation of German scientists that was a major obstacle to the implementation of new fields of research developed elsewhere. Despite the fact that there was no official boycott against Germany as there had been after WWI and despite the Cold War policy of integrating Germans into the West, as a consequence of National Socialism and WWI for many years only very few German scientists gained access to the international community of molecular biologists. Max Delbruck played an important role in helping the Germans establish modern, mostly molecular, biology because he retained strong connections to Germany. Most importantly, it required a new generation of young scientists who had received part of their training in the US to establish modern molecular biology at German universities and Max Planck Institutes. (shrink)

Religious moderation is a crucial issue, along with religious and cultural values that develop in society. Religious moderation’s success will significantly determine millennial Muslim youth’s tolerant attitudes, mediated by intellectual humility. This study aimed to identify and design a model of religious moderation on tolerance by mediating intellectual humility. The research used mixed methods; data analysis used NVivo 12 Plus (software by QSR International), to compile variable nominations; and Partial Least Squares - Structural Equation (PLS-SEM) creates research models. There (...) were 350 Indonesian youth informants in the study, which used interviews and focus group discussions. The results showed that religious moderation in youth, including national commitment, antiviolence and acceptance of local culture, can strengthen tolerance, mediated by intellectual humility. The tolerant attitude shows high and stable data and confirms the strengthening of religious moderation in young people. From the identification, a model of religious moderation in youth was designed and revised, and the results have met all the requirements for modelling so that it can be continued for testing.Contribution: This research provides essential assistance in implementing religious moderation for young people, which is currently the most prevalent issue in Indonesia. The world needs a moderate religious attitude to become a middle ground for various religious and cultural differences among people globally. (shrink)

This chapter claims that only rarely do critical youth studies and social policy include young people in a truly participatory way. The implications of and reasons for this failure are explored. Moreover, through evidence collected over a 3 year youth-led research programme, the chapter investigates how the tools found within the field of user-led, action research can be used for the construction of evidence-based youth policy and the development of new theoretical and methodological models for critical (...) class='Hi'>youth studies. A secondary aim is to identify best practices that encourage true participation of young people in decision-making and democratic structures. -/- . (shrink)

This article explores relationships of youth power in a set of threads leading to the potential of today’s youth activism to combat the climate crisis. Following an introduction featuring Sweden’s Greta Thunberg, the threads are these: First from an American context is history of youth development, with one emphasis on the construction of adolescence. Second is learning experience about the US environment with its own national ‘exceptionalist’ history. Third is the role of inspiring youth movements, from (...) history and contemporary times. Fourth is a turn to climate activism by youth as central to democracy. One general thematic about youth power across the article is that it oftentimes takes on a mythical character. (shrink)

A number of philosophers argue that the earth’s resources belong to every- one equally. Suppose this is true. Does this entail that people have a right to migrate across borders? This article considers two models of egalitarian ownership and assesses their implications for immigration policy. The first is Equal Division, under which each person is granted an equal share of the value of the earth’s natural resources. The second is Common Ownership, under which every person has the right to use (...) the earth’s natural resources, but not the right to exclude others from them. While these models and their associated ideas have a long history within Western political thought, this article will examine them as they are presented by two sets of contemporary philosophers: Hillel Steiner, who defends Equal Division, and Michael Blake and Mathias Risse, who defend Common Ownership. In the case of each model, the article does three things. First, it considers the implications of the model for immigration policy. Second, it defends the model against objections from those defending immigration restrictions. Third, it contends that the model does not go far enough in its opposition to immigration restrictions. More specifically, the article argues that both Equal Division and Common Ownership, as presented by their proponents, fail to respect the claims of people whose interest in the land is not primarily economic. If the earth belongs to everyone equally, then people should not be prevented from pursuing important migratory goals such as family reunification, career development and education. The article concludes with a proposal for com- bining Equal Division with Common Ownership. Under this combined model, peo- ple would be free to migrate across international borders. (shrink)

(1992). Emigration and return in the zajecar region. World Futures: Vol. 33, Culture and Development: European Experiences and Challenges A Special Research Report of the European Culture Impact Research Consortium (EUROCIRCON), pp. 143-153.

Youth ministry as a sub-discipline of practical theology has traditionally always had an ecclesial focus. The focus was often based on the practices of proselytisation and discipleship, a sort of ‘reach and teach’ model whereby Christian believers would do the ‘reaching and teaching’ of the ‘lost’ youth. This is most true in an evangelical context and is further undergirded by a Western concept of personal salvation nearly devoid of any communal responsibilities and context. The traditional model, therefore, in (...) evangelical churches was reaching the ‘lost’ with the Gospel of Jesus Christ, with the aim of personal salvation for the individual who would eventually become a member of the faith community through a discipleship programme. Thus, the beginning and end of the entire process were the focus on personal salvation devoid of any contextual consideration. Youth ministry as practical theology must move into the area of public theology to engage the practices inherited from the western model by engaging with the public (youths) as public theologians (those who influence the theologies of the youth), and the public faiths and spiritualities (the expression of the youth’s theologies) to be relevant to the majority and developing world.Contribution: In this study, the author suggests that this ‘reach and teach’ paradigm with an ecclesial focus in the context of the majority and developing world is no longer suitable to meet the needs of youth. In addition, the author recommends a more appropriate framework with youth ministry as public practical theology for consideration. (shrink)

Kenneth Kai-chung Yung’s Chinese Émigré Intellectuals and Their Quest for Liberal Values in the Cold War presents the philosophical and political development of Chinese intellectuals who fled the mainland after the Communist takeover in 1949. Focusing on Yin Haiguang 殷海光, Zhang Junmai 張君勱, and Xu Fuguan 徐復觀, the author provides a comparative account and comprehensive overview of the many facets of intellectual discourse among Chinese post-war philosophers and public intellectuals.Yung’s book is structured into five chapters. While the first two chapters (...) introduce the reader to the general trends and historical circumstances of the post-war intellectual sphere, the ensuing chapters... (shrink)

The proliferation of digital technologies is precipitating a transformation in the socio-cultural fabric of human existence. The present study is dedicated to investigating the coexistence of various reading practices among contemporary youth in the modern era. The advent of new forms of reading has resulted in a shift from conventional paper-based reading to electronic formats, which, in turn, has transformed the practice of reading and the way of life associated with it. The methodological foundation of this research is the (...) socio-philosophical theory that the practice of reading, rooted in the habitus of reading, is enacted by practitioners, and organized through public initiatives. The context of the reading practice system is a distinct historical system of circumstances in which practices are reproduced. This study encompasses an empirical component, focusing on the examination of reading practices among young individuals in a large modern city, specifically within the confines of Yekaterinburg (N = 200). The research was conducted between December 2021 and January 2022. This study permits an analysis of the constituent elements of the reader’s habitus model as a form of life. (shrink)

The events of the Russian Revolution, which took place one hundred years ago in October 1917, are reflected in Ayn Rand's first novel We the Living. This article shows Rand's relationship to the Russian Diaspora—though her name is not usually associated with Russian émigré authors. This article compares Rand's work with the novels of another Russian émigré writer—Mark Aldanov (Escape, Suicide)—which shows a common comprehension of the October Revolution in the works of both writers, with similar art images, interpretations of (...) the reasons for the revolution, and an understanding of its harmful consequences for Russia. (shrink)

A polemical account of Australian philosophy up to 2003, emphasising its unique aspects (such as commitment to realism) and the connections between philosophers' views and their lives. Topics include early idealism, the dominance of John Anderson in Sydney, the Orr case, Catholic scholasticism, Melbourne Wittgensteinianism, philosophy of science, the Sydney disturbances of the 1970s, Francofeminism, environmental philosophy, the philosophy of law and Mabo, ethics and Peter Singer. Realist theories especially praised are David Armstrong's on universals, David Stove's on logical probability (...) and the ethical realism of Rai Gaita and Catholic philosophers. In addition to strict philosophy, the book treats non-religious moral traditions to train virtue, such as Freemasonry, civics education and the Greek and Roman classics. (shrink)

Drawing on the principle of subsidiarity, this article develops a framework for allocating medical decision-making authority in the absence of capacity to consent and argues that decisional authority in paediatric transgender healthcare should generally lie in the patient. Regardless of patients’ capacity, there is usually nobody better positioned to make medical decisions that go to the heart of a patient’s identity than the patients themselves. Under the principle of subsidiarity, decisional authority should only be held by a higher level decision-maker, (...) such as parents or judges, if lower level decision-makers are incapable of satisfactorily addressing the issue even with support and the higher level decision-maker is better positioned to satisfactorily address the issue than all lower level decision-makers. Because gender uniquely pertains to personal identity and self-realisation, parents and judges are rarely better positioned to make complex medical decisions. Instead of taking away trans youth’s authority over their healthcare decisions, we should focus on supporting their ability to take the best possible decision for themselves. (shrink)

The article analyzes the theological and historical preconditions of emigrant feelings among the Ukrainian Pentecostal believers. It is proved that the gospel narrative influences the way Christians of evangelical faith see their own life - as a "temporary earthly journey", determining, along with the unfavorable conditions for the confession of their own religious views in the Soviet era, the desire to emigrate to any non-socialist country. Under conditions of spiritual freedom, a transition from cosmopolitan to patriotic views is observed among (...) Pentecostal people, but it does not significantly affect the intensity of emigration due to socio-economic factors. Ukrainian immigrants-Pentecostals abroad have created their own communities and para-church structures and, while in search of their own identity, in every way the continue to support their fellow-believers in the Motherland. (shrink)

While policy makers, international organizations and academics are increasingly aware of the economic effects of emigration, the potential political effects remain understudied. This book maps the nature of the relationship that links emigration and political development. Jonathon W. Moses explores the nature of political development, arguing that emigration influences political development. In particular, he introduces a new cross-national database of annual emigration rates and analyzes specific cases of international emigration under varying political and economic contexts.

Etymologies are often entertaining, but it is not always obvious what they mean. Take the case of Old Frankish *sal, meaning a single-roomed dwelling. The word was taken over by speakers of Vulgar Latin as sala, and by 1100 CE it had become a word of Anglo-Norman French, since in The Song of Roland it crops up as sale, meaning the living area of a castle. Some time later, it wandered into Italian. Renaissance architects wanted to make a new word (...) for the increasingly grandiose spaces they were designing, so they added an augmentative suffix, producing salone. In the seventeenth century, French translations of Italian works on architecture reproduced the new term, only dropping the final e so as to keep the masculine gender of the Italian. French salon came into English in the early eighteenth century, initially as a word for a large and lofty room; but as French speakers applied it more and more to social functions occurring in such spaces, English speakers did so too. Then came a fork: a phonological adaptation produced saloon, which drifted off as a fully naturalized word of English toward hotels, carriages, bars, and cars; but salon persisted nonetheless. By retaining the stress pattern and marginally nasal final vowel of its source language, the doublet has remained in use as a xenism—a word of English understood to be not English, but understood in English all the same.How many such words are there? Hundreds, maybe thousands. Coupé, du jour, fuselage, pizza, paparazzi, sauerkraut, Zeitgeist—all signal their foreignness either by nonstandard pronunciation of written consonants (s, g, j, z), the presence of foreign diacritics, or irregular tonic stress. These are the kinds of loanwords that Scholar calls “émigrés,” but he gives us not thousands or hundreds or even a dozen of them: his chapters deal only with four: à la mode, ennui, naïveté, and caprice. The histories of these words do not really teach us any more about the cultural, social, and political relations between England and France than do saloon and salon, which is not much at all, or any other set of loanwords that retain phonetic or orthographic signs of foreignness. Scholar nonetheless does his level best to put his favored four at the heart of early modern English culture. Lengthy accounts of a play by Dryden, a famous work of Schiller's, an essay by Raymond Williams, Caribbean notions of creolization, and a John le Carré novel, learned though they all may be, do not really make the argument more persuasive, or even clear. By the end of this beautifully produced and floridly written book, the reader (or at least this reader) is not quite sure what it was really about. The very title of Émigrés repurposes a xenism which in regular usage is associated with high social status (we never talk of émigré workers, for example), thus exhibiting what I suppose the whole field ought to demonstrate: the ways in which new, hard, or nonnative words are always used to establish pecking orders between speakers, between their interlocutors and between their worlds. In Bourdieusian terms: not to make distinctions, but to create distinction. (shrink)

This paper examines youth practitioner professionality responses to neo-liberal policy changes in youth work and the youth support sector in the UK, from New Labour to Conservative-led administrations. Using a narrative inquiry approach, six early career practitioners explore and recount their experiences of moving into the field during changing political times. The narratives reveal differentiated responses to a climate of increasing managerialism and performativity but point to the value of narrative capital as a personalised resource.

In Corrupting Youth, Peter Euben explores the affinities between Socratic philosophy and Athenian democratic culture as a way to think about issues of politics and education, both ancient and modern. The book moves skillfully between antiquity and the present, from ancient to contemporary political theory, and from Athenian to American democracy. It draws together important recent work by political theorists with the views of classical scholars in ways that shine new light on significant theoretical debates such as those over (...) discourse ethics, rational choice, and political realism, and on political issues such as school vouchers and education reform. Euben not only argues for the generative capacity of classical texts and Athenian political thought, he demonstrates it by thinking with them to provide a framework for reflecting more deeply about socially divisive issues such as the war over the canon and the "politicization" of the university.Drawing on Aristophanes' Clouds, Sophocles' Antigone and Oedipus Tyrannos, and Plato's Apology of Socrates, Gorgias, and Protagoras, Euben develops a view of democratic political education. Arguing that Athenian democratic practices constituted a tradition of accountability and self-critique that Socrates expanded into a way of doing philosophy, Euben suggests a necessary reciprocity between political philosophy and radical democracy. By asking whether we can or should take "Socrates" out of the academy and put him back in front of a wider audience, Euben argues for anchoring contemporary higher education in appreciative yet skeptical encounter with the dramatic figure in Plato's dialogues. (shrink)

This book gathers international and interdisciplinary work on youth studies from the Global South, exploring issues such as continuity and change in youth transitions from education to work; contemporary debates on the impact of mobility, marginalization and violence on young lives; how digital technologies shape youth experiences; and how different institutions, cultures and structures generate a diversity of experiences of what it means to be young. The book is divided into four broad thematic sections: Education, work and (...) social structure; Identity and belonging; Place, mobilities and marginalization; and Power, social conflict and new forms of political participation of youth. (shrink)

Church youth work is the activities and programs organized by churches for young people. These activities aim to contribute to the religious, spiritual and social development of young people. Church youth work brings young people together and supports them in areas such as religious education, spiritual development, community service, leadership development and active participation in the religious community. It is seen that youth work, which was previously a part of family work, has been organized as a different (...) field of work over time. Churches carry out activities in this field through an organizational structure called youth ministry. Churches generally have a certain systematic and work program in their youth work. Most churches organize their youth programs according to the relevant educational levels. Churches tend to create smaller sub-groups within the youth program and divide young people by grade level. These divisions are usually at the middle and high school level, but youth groups extend to university students and are often referred to as "college and career". Higher education seems to be emphasized in youth work. Many theological faculties offer different postgraduate programs to meet various needs. The quality of youth work is largely determined by the academic studies conducted in this field. Practical theology, which is established as an academic discipline in faculties of theology, both provides the theoretical background that shapes the practice of these studies and provides training to train qualified personnel in the field. The approach to youth ministry can vary, taking into account the different views on the subject, the places where this ministry is provided and the characteristics of people. There are different paradigms in church youth work, especially for young people living in cities. These are called traditional, liberal, activist and prophet-centered youth paradigms. Another pillar of church youth work is spiritual counseling services. Recently, churches have started to employ professional spiritual counselors. Spiritual counseling, a concept that emphasizes the Christian cultural origins of counseling, is now included in youth work. Spiritual counseling is seen as a professional guidance fed by religious and spiritual sources. Church spiritual counselors listen to the problems faced by young people, support them and try to understand them. Spiritual counselors provide guidance based on religious teachings and values to support the personal development of young people. Spiritual counseling conducted by churches can take various forms. These include individual counseling, group counseling, family counseling, online counseling, retreats and workshops. The personnel who carry out the youth work of the churches are also called youth leaders. Accordingly, it is seen that various leadership models in the literature are discussed in this context. Some leadership models that are thought to inspire youth work are: Servant leadership, ethical leadership, spiritual leadership and transformational leadership. In this research, these leadership models are discussed in the context of church youth work. This research aims to reveal the basic approaches and principles in this field by focusing on the studies in the context of non-formal religious education in Catholic Churches. Although it varies from region to region or from church to church, the main problem of this study is to examine the youth work of the Catholic Church in the context of non-formal religious education in general. The research data were obtained through document analysis method. On this occasion, it is thought that this study will also be useful in the context of a comparative evaluation of non-formal religious education in our country. (shrink)

This paper traces an expanded ethical perspective for youth and community work (YCW) practice in response to the climate and biodiversity crises. Discussing ecological ethics, we problematise the liberal humanist emphasis on utilitarianism and reject it as inappropriate for YCW in these times. Instead, we argue for an ecocentric practice ethic which intrinsically values the non-human world. To advance an ecocentric ethical perspective for YCW we draw on decolonial and posthuman theory. Inspired by a Freirean dialogical approach, we apply (...) these theoretical domains as lenses to problematise YCW practice, seeking a generative dialogue between perspectives. Through this, we identify three emergent tasks for ecocentric YCW: (a) thinking and acting beyond the individual; (b) cultivating reciprocal care and connection and (c) practicing critical pedagogies of place. This third element builds on YCW's social pedagogic tradition and provides a practical means to incorporate ecocentric ideas into practice. We conclude that, given the unprecedented implications of climate crises and biodiversity collapse, a YCW ethics that does not consider these implications for young people is insufficient for the context of practice today. Enacting an ecocentric YCW ethics requires ongoing collective praxis and dialogue between young people, practitioners, educators, managers and students. (shrink)

ArgumentThe imitation of adults was the dominant educational early modern model, as it had been from the classical era. Yet, from 1500 onward, this traditional model clashed with new pedagogical ideals that explored if and how the youthful mind differed from the adult. To investigate this clash, I examine individual and aggregate cases – taken from the Dutch (illustrated) textual culture – representing conceptualizations of what has been labelled “the curiosity family” (concepts such as curiosity, inquisitiveness, invention). As previously established, (...) during the seventeenth century, curiosity turned from a vice to a virtue among adults. Textual evidence suggests that for the early modern Dutch youth, docility, long valued, remained the guiding ideal. Shortly after 1700, however, two changes can be detected: for youth, travel literature and travel as a metaphor became a means to explore the world without adults; and for adults, the experimental learning style of the young became a new learning model. (shrink)