nature family

Man is a subject with liberty, truth; An individual is a creative person. The existence of individuals is not separate from the means of living. The means of subsistence is the end, the person is the means, so helplessness, unhappiness, and falsehood appear. Removing falsehoods makes standards defining functions and duties of grandparents, parents, spouses, brothers, and children appear. Standards appear to be meaningful in the ownership, binding, and mutual use of individuals. The existence of standards makes the family the living organization of individuals. Patriarchal habits, brute force, violence, taking advantage of families to hurt each other. Parents defending and protecting their children is an animal instinct, and compliance with standards is irresponsible. The norm that binds individuals to only use each other in the family is not to have universal humanity. Money appears to abolish the false norm becomes to abolish the family. Abolish family norms expressed in separation, divorce, eliminate violence, sexual weakness, respect men, and despise women so that people can relate to each other with common humanity, that is, bring individuals back to life return to a life of freedom, truth, and creativity.

Covid19, Charitable Giving and Collectivism: a data-harvesting approach

This paper charts responses to urgent appeals by welfare charities through crowd funding websites in order to examine the impact of the Covid19 pandemic on public generosity and social cohesion in the UK. It uses a relatively new method in social policy research, data-harvesting. Online public giving to local charities for vulnerable people sky-rocketed during the crisis, despite the long-established stigmatic treatment of the able-bodied poor of working age, a decade of benefit cuts, the increased stringency of Universal Credit and the long-term downward trend in charity incomes. Welfare policy and the rhetoric that surrounds it is increasingly divisive, although most welfare spending addresses needs or risks that confront all of us. The Covid19 lockdown can be seen as a natural experiment in social inclusion. This paper shows how policy discourse that stresses common humanity in the face of a collective challenge, rather than social divisions, can help build social cohesion.

Viewing the American West as a Chicana in China

In both scholarly work and popular imagination, the American West is the final destination of migrant from Europe and Mexico. The stories of those migrants, however, obscure the first migration (12,000 BP) from Asia into North America. That migration across the now-submerged land bridge of Beringia ended humanity’s millennia-long journey across the globe that originated in Africa more than 50,000 years earlier. Using two examples, this essay reflects on how the Asian origins of the first Americans have been transformed into myths that conceal humanity’s migratory nature. First, in Chinese Communist propaganda, those origins are transformed into the myth of Peking Man as a branch of humanity originating in China rather than Africa. Second, in the writing of Rudolfo Anaya, those Asian origins are transformed into the myth of homogenous “Brown Brothers” united against white imperialists. Rather than rely on a myth of racial unity in some original homeland, this essay urges reliance on the shared experience of migration and home-making in hostile environments as the true source of our common humanity. Anaya’s Golden Carp, symbol of the life-giving fierce of water in an arid environment, captures this common human predicament stretching from Tibet and Xinjiang to New Mexico, epitomizing the American West as the place where humanity has been reunited, the home to the last wanderers of the human race.

The Ethics of War and War-Making: A Philosophical Interrogation of African Involvement in the World Wars and Their Exclusion From War Monuments and Memorials

Wars are cataclysmic events that inflict horrendous damage on people and society. In the case of the two World Wars whose magnitudes were global, and manners of prosecution total, this assertion pales in logic. The dangers that a future global war could pose for humanity given the tremendous leaps forward in the science and technology of warfare and weapons since the last World War are tremendous. This paper aims to use the examination of the ethics of war and warfare as backdrop on the analytical assessment of the implications of the exclusion of Africans from both the memorial and monuments that honor soldiers and their service in the two World Wars, even though their service and sundry contributions are salient and tremendous. The paper calls up the issue of racial identity in both Wars in puzzles: Do African soldiers in the Wars share a common humanity with their White counterparts? If they do, another puzzle is the following: Why then is their service still being commodified, to the extent of exclusion in memorials and monuments to soldiers that served and died in both Wars? The damning extrapolation from these puzzles is that there is still the belief albeit erroneous, in the establishment circles that regardless of the facts of history about the Wars, Africans are still viewed as lacking in contributions to the resolution of the threats that the World Wars represented to global peace. To reposition that under laying mind-set, the paper recommends the inclusion of African values of complementarity and inclusiveness in the quest for lasting global peace and the prevention of future Wars.

Compassion

This chapter evaluates the central role of compassion in preventing the contagion next time. During COVID-19, compassion revealed just how many people in the United States are deeply vulnerable to poor health. This vulnerability was often a product of underlying health conditions. There are many health challenges in the United States which annually generate a level of mortality comparable to that of COVID-19, challenges like obesity and addiction. However, America have not addressed these challenges with anywhere near the level of urgency they brought to bear in addressing COVID-19. A key reason why is, arguably, because these challenges are not infectious, making it possible for the public at large to escape the visceral feeling of vulnerability to a disease which transmits through the air and can strike anybody. Instead, they see these challenges somehow as niche issues, the niche being the lives of the marginalized and disadvantaged groups. This outlook allows them to evade the feeling of common humanity which gives rise to compassion. Compassion, then, depends on the understanding of the true nature of health and of the shared vulnerability to disease.

How Compassion and Justice Mediate the effect of Ethical Leadership on Interpersonal Citizenship Behavior (OCBI)

While many analysts have directed few investigations on the influence of ethical leadership on the behavior of citizenship, in different contexts, however, not much is known about the moral components make it possible to produce follow-up findings as Organizational Citizenship Behavior(OCBs) for leaders, especially, Interpersonal OCBs (OCBI). For this, we suggested a hypothetical structure, thereby adapting Zoghbi-Manrique-de-Lara and Viera-Armas (2019) model to include Organizational Justice. Therefore, we intend to study the association of Ethical Leadership with OCBI empirically while in the view of various determining factors of Workplace Compassion (i.e. empathic concern, common humanity, mindfulness, and kindness), and Organizational Justice (i.e. procedural justice, distributive justice, and interactional justice) as mediating variables. Empirical validity was recognized; by directing a review utilizing a standardized close-ended questionnaire. Using Confirmatory Factor Analysis (CFA) and Structured Equation Modeling (SEM), information was collected from 350 employees and investigated. Both direct and indirect effect was tested; by using Structural Equation Modeling (SEM) via SmartPLS software. Thus, the results revealed that: except for Common Humanity, ethical leadership remained significantly and positively connected with all factors of Workplace Compassion (Empathic Concern, Mindfulness, and Kindness), as well as with all three-factor of Organizational Justice (Procedural Justice, Distributive Justice, and Interactional Justice. However, ethical leadership seems to hurt the Mindfulness factor. Also, among compassion determinants, only Empathic Concern seems to affect OCBI. Whereas only interactional justice has a significant positive association with OCBI; further, the findings revealed that there is an insignificant mediating effect of workplace compassion and organizational justice in the ethical leadership relationship with OCBI. Hence, the investigation has portrayed significant ramifications for the organizations.

A Telephone-Adapted Mindfulness-Based Stress Reduction Program: Preliminary Effects among Healthcare Employees

Healthcare employees often experience high stress and may benefit from accessible psychosocial interventions. In this pilot study, we explored preliminary feasibility, acceptability, and psychological effects of a telephone-based adaption of mindfulness-based stress reduction (MBSR) for healthcare employees. Eleven participants (M age = 49.9; 27.3% ethnic/racial minority) were enrolled in an eight-session group-based MBSR program adapted for telephone delivery. Feasibility was assessed using rates of program attrition and session completion; acceptability was explored qualitatively via participants’ responses to an open-ended item about their program experience. Participants also completed pre-and post-program assessments on psychosocial outcomes (distress (overall distress, depression, anxiety, somatization), mindfulness, and self-compassion). We characterized mean change scores, 95% confidence intervals, and effect sizes to explore preliminary program effects. With regard to preliminary feasibility, one participant dropped out prior to the intervention; of the remaining 10 participants, 90% completed at least half (≥4) of the sessions; 70% completed at least three-quarters (≥6 sessions). Feedback reflected positive experiences and included suggestions for program delivery. Participants reported reductions in distress post-program (M difference range = −5.0 to −9.4), showing medium to large effect sizes (d range = 0.68 to 1.11). Mindfulness scores increased from pre- to post-intervention (M difference range = 1.0 to 10.4), with small-to-medium effects (d range = 0.18 to 0.55). Almost all aspects of self-compassion remained stable over time, with the exception of common humanity, which increased post-program (M difference = 2.9, CI 95% 0.5 to 5.4, d = 0.91). Preliminary findings from our small pilot trial suggest that telephone-based adaptations of MBSR may be a useful mode of delivery for healthcare employees; however, larger studies are needed to provide further evidence of feasibility, acceptability, and program effects.

Do Self-Compassion Factors Affect Value-Based Behavior Promotion for Adolescents? The Context of Behavioral Activation

Behavioral activation has been shown to engender improvement of depressive symptoms. Behavioral activation specifically addresses behavioral patterns that maintain depressive symptoms and increases activation of rewarding behaviors based on a person’s own values. Nevertheless, behaving according to those values can be difficult. Consequently, discussing reduction in barriers to activation of value-based behaviors is important. Self-compassion might promote value-based behavior when a person confronts some obstacle. We evaluated differences in self-compassion and behavioral characteristics at high and low levels of value-based behaviors. Furthermore, we examined relations of self-compassion to value-based behaviors while considering activation, avoidance, and positive reinforcement in the context of behavioral activation. All 800 university student participants (415 women, 385 men; mean age=20.47years; age range 18–24years) in this study completed assessments. Descriptive statistics, MANOVA, and stepwise regression analysis relations elucidated their value-based behavior, self-compassion, and behavioral characteristics. Results suggest that participants who behaved according to values had high levels of self-kindness, common humanity, and mindfulness. Results of stepwise regression analyses suggest as a new finding that positive components of self-compassion (self-kindness, common humanity, and mindfulness) are related to value-based behaviors even when behavioral factors are considered in the context of behavioral activation.

The Disorder of Life

Filmmaker Karen Thorsen gave us James Baldwin: The Price of the Ticket, the award-winning documentary that is now considered a classic. First broadcast on PBS/American Masters in August, 1989—just days after what would have been Baldwin’s sixty-fifth birthday—the film premiered at the Sundance Film Festival in 1990. It was not the film Thorsen intended to make. Beginning in 1986, Baldwin and Thorsen had been collaborating on a very different film project: a “nonfiction feature” about the history, research, and writing of Baldwin’s next book, “Remember This House.” It was also going to be a film about progress: about how far we had come, how far we still have to go, before we learn to trust our common humanity. But that project ended abruptly. On 1 December 1987, James Baldwin died—and “Remember This House,” book and film died with him. Suddenly, Thorsen’s mission changed: the world needed to know what they had lost. Her alliance with Baldwin took on new meaning. The following memoir—the second of two serialized parts—explores how and why their collaboration began. The first installment appeared in the sixth volume of James Baldwin Review, in the fall of 2020; the next stage of their journey starts here.

Self-compassion in Chinese Young Adults: Specific Features of the Construct from a Cultural Perspective

Objectives Recent research has suggested that Chinese individuals from a collectivist culture may have a different understanding of self-compassion, which could differentially contribute to mental health. This study aimed to obtain an in-depth insight into Chinese adults’ understanding of self-compassion. Methods Four online focus groups in Chinese undergraduates discussed the construct of self-compassion based on self-kindness, self-judgment, common humanity, isolation, mindfulness, and over-identification. Thematic analysis was used to analyse the data. Results Chinese participants valued benign self-criticism and self-reflection when contemplating their understanding of self-compassion. Similarly, participants’ view of self-compassion dimensions can be described as dialectical in that they reflected both negative and positive perceptions in each factor rather than suggesting separate and purely negative or purely positive dimensions. There was also an overlap in the interpretation of the negative dimensions (self-judgment, isolation, and over-identification). Conclusions The findings highlight particularities in the understanding of self-compassion in these Chinese students, which may be influenced by philosophical traditions promoting dialecticism and the dual focus on the transformation of the self and social participation. This suggests the importance of a cultural perspective when studying self-compassion and interpreting relevant research findings.