_The Opportunity Gap_ aims to shift attention from the current overwhelming emphasis on schools in discussions of the achievement gap to more fundamental questions about social and educational opportunity. The achievement gap looms large in the current era of high-stakes testing and accountability. Yet questions persist: Has the accountability movement—and attendant discussions on the achievement gap—focused attention on the true sources of educational failure in American schools? Do we need to look beyond classrooms and schools for credible accounts of disparities (...) in educational outcomes? The essays in this book reintroduce the overlooked central issue in educational inequity: the lack of opportunity that many social groups face in our common quest for educational attainment. In a series of wide-ranging and carefully nuanced essays, _The Opportunity Gap_ casts much-needed light on the vexed relationship between society and education—and on the crucial, persistent role that education plays in addressing social ills. Contributors include Gilberto Q. Conchas, Raewyn Connell, Pat English-Sand, Linda May Fitzgerald, Patresa Hartman, Jeff Howard, Mieko Kamii, Rafa M. Kasim, Christopher Kliewer, Robert A. LeVine, Sarah E. LeVine, Jodi Meyer-Mork, Robert Parris Moses, Sonia Nieto, Donna Raschke, Stephen W. Raudenbush, Ray C. Rist, Beatrice Schnell-Anzola, Irene Serna, Susan McAllister Swap, and Amy Stuart Wells; with an afterword by Ronald F. Ferguson. (shrink)
Das »Richtige und das Gute« (1930), das ethische Hauptwerk W. D. Ross’, enthält eine Vielzahl wichtiger moralphilosophischer Thesen und Argumente, die bis in die Gegenwart kontrovers diskutiert werden. Im Mittelpunkt steht seine pluralistische Deontologie, der zufolge sich die richtige Handlung aus einer Abwägung der in der jeweiligen Situation relevanten und unableitbaren Prima-facie-Pflichten ergibt, von denen nur ein Teil auf die Optimierung der Handlungsfolgen bezogen ist. Diese Deontologie wurde zu einem modernen Klassiker unter den normativen ethischen Theorien. Darüber hinaus stellt Ross’ (...) These, dass moralische Intuitionen eine Quelle selbstevidenten Wissens sein können, einen wichtigen Referenzpunkt in Debatten um den erkenntnistheoretischen Fundamentalismus dar. Auch für die Handlungstheorie liefert Ross einflussreiche Argumente, wenn er die Ansicht vertritt, dass Pflichten nie ein bestimmtes Motiv des Handelnden zum Gegenstand haben können. Eine zentrale Stellung nimmt für Ross die Güterlehre ein, in welcher er von vier Grundgütern, Tugend, Wissen, Lust und Gerechtigkeit, ausgeht. Wurde Ross in den ersten Jahrzehnten des 20. Jahrhunderts im damaligen Großbritannien als ein herausragender Ethiker – einer der bedeutendsten des Jahrhunderts, auf Augenhöhe mit G.E. Moore – angesehen, wandelte sich das Meinungsbild in den folgenden Jahrzehnten unter dem Einfluss besonders des Logischen Positivismus und der Philosophie Wittgensteins. In den letzten Jahrzehnten ist jedoch wieder ein wachsendes Interesse an Ross’ Ethik festzustellen. Dabei wird »Das Richtige und das Gute« bisweilen sogar mit der »Nikomachischen Ethik«, Kants »Grundlegung« und Humes »Untersuchung über die Prinzipien der Moral« verglichen. (shrink)
The paper âF. W. Bessel and Russian science by K. K. Lavrinovich published in NTM-Schriftenreihe contains several errors coming mainly from re-translations of German names and texts from Russian into German. The correct spelling of names and original texts are given here. Beside this, some additional information from sources not mentioned by the author is presented, and the kind of relationship between Bessel and W. Struve is discussed on the basis of their correspondence.
We are predisposed to thinking of emotions as our own, perhaps the most intimate parts of ourselves. Yet, more often than not, our emotions are inextricably bound up with other people and social worlds, with one of the most powerful of those being the organizational work context. The central premise of this article is that much of our social and emotional life is organizational. We begin with a view to the past, describing how, because of a focus on control, both (...) management and scholars attempted to tightly delineate the emotions that could legitimately be expressed and recognized in work settings. Such tight control could not hold emotions at bay, however. Managers and scholars have recognized that individual feelings are often expressions of or reactions to organizational realities. We review two waves of what we loosely call current organizational research that acknowledges emotion. The first wave attempts to explain individual emotion in organizational terms, while the second wave focuses on the idea of culture. Looking toward the future, we conclude that attempts to quell and ignore emotion in organizations are recognized as outdated. The emerging alternative appears to be to somehow “manage” the beast called emotion at work. We call for future research that recognizes employees', customers', shareholders', and suppliers' emotions in designing organizational features such as cultures, routines, structures, and patterns of leadership. Yet we note that as emotion is being more and more managed, people are feeling more and more alienated. The managed emotions of organized work can become very attractive to people as a place to escape to from the emotional hardships of home and community. We suggest future research and policy pay attention to a growing paradox in the future of emotion: that as emotion is more and more organizationally managed, the less it feels truly emotional. (shrink)
Countering the fake news phenomenon has become one of the most important challenges for democratic societies, governments and non-profit organizations, as well as for the researchers coming from several domains. This is not a local problem and demands a holistic approach to analyzing heterogeneous data and storing the results. The research problem we face in this paper is the proposition of an innovative distributed architecture to tackle the above-mentioned problems. The architecture uses state-of-the-art technologies with a focus on efficiency, scalability (...) and also openness, so that community-created components and digital content analyzers could be added. Moreover, we prove the usability of the prototype on Kaggle Fake News dataset. In particular, we consider different configurations of the proposed deep neural network and present the results reflecting the effectiveness, scalability and transferability of the proposed solution. (shrink)
It is commonly thought that exploitation is unjust; some think it is part of the very meaning of the word ‘exploitation’ that it is unjust. Those who think this will suppose that the just society has to be one in which people do not exploit one another, at least on a large scale. I will argue that exploitation is not unjust by definition, and that a society might be fundamentally just while nevertheless being pervasively exploitative. I do think that exploitation (...) is nearly always a bad thing, and wul try to identify the moral belief which makes most of us think it is. But I will argue that its badness does not always consist in its being unjust. (shrink)
