Fruit Of Experience Research Articles

Future Directions in Research to Improve Care Transitions From Hospital Discharge.

Future Directions in Research to Improve Care Transitions From Hospital Discharge.

Decadent Experience: Conservatism and Modernity

At the core of literary decadence is a conflicted relationship with modernity. For some decadent writers, the onset of rapid social and technological change could usher in possibilities for living and loving in hitherto unimagined ways, yet for others of a more conservative hue, modernization was to be rejected, tradition embraced. This essay argues that experience can be used as a framework for articulating these very different forms of decadence. The essay begins with an exploration of aesthetic modernity as an attempt to articulate the shock of the new, whereby the experience (present) or sensation becomes the ground for the erosion of collective tradition (experience past). Decadent and aestheticist writers such as Walter Pater, Arthur Symons, and Oscar Wilde embraced these new experiences, rejecting the “fruits of experience” as a ground for knowledge. In contradistinction to this valorization of sensation, I examine the “conservative” decadent aesthetic of Lionel Johnson and Michael Field. These writers’ embrace of nostalgia and jingoistic nationalism, I argue, demands we expand our current critical frameworks to more fully encompass the politics of decadence.

Formação de professores alfabetizadores: a perspectiva de alfabetizar letrando-avanços e desafios

This article is the fruit of experience and reflection while Continuing training programmes training of Teachers Teachers released by the Ministry of Education-Teacher-training program for Teachers, Teachers in 2001 and Pro-Literacy-Continued training programme for teachers of Years/Initial Series of elementary school, in 2007; in the municipalities of Earl and Alhandra-PB, administered through the departments of Education and also as school supervisor who accompanied the pedagogical practice of teachers teacher students of PNAIC-National Pact For Literacy at the right age, in 2013; This course is in progress in the municipalities, the same aims to meet the goal set out in PNE. Is intended for teachers of public networks that are in teaching exercise in cycles of elementary literacy. The purpose here is to portray the proposal of this course (PNAIC), your conception of literacy and literacy, aiming at a better understanding and the repercussions on teaching practice, reporting the challenges and advances, observed in this didactic transposition.

Philip Roth, Thomas Mann, and the Other Other Europe

For an intellectual product of any value to exert an immediate influence which shall also be deep and lasting, it must rest on an inner harmony, yes, an affinity, between the personal destiny of its author and that of its contemporaries in general. Men do not know why they award fame to one work of art rather than another. Without being in the faintest connoisseurs, they think to justify the warmth of their commendations by discovering in it a hundred virtues, whereas the real ground of their applause is inexplicable-it is sympathy. Aschenbach had once given direct expression-though in an unobtrusive place-to the idea that almost everything conspicuously great is great in despite: has come into being in defiance of affliction and pain, poverty, destitution, bodily weakness, vice, passion, and a thousand other obstructions. And that was more than observation-it was the fruit of experience, it was precisely the formula of his life and fame, it was the key to his work. What wonder, then, if it was also the fixed character, the outward gesture, of his most individual figures? -Thomas Mann, Death in Venice (384)Luckily for them, they did not know where the comedy left off and the tragedy began; and we let them remain in their happy belief that the whole thing had been a play up till the end (Mann 1946: 529). With its stereotypically Rothian ring, this sentence could easily be applied, as a thesis statement of sorts, to several of Roth's major novels. Portnoy's Complaint, for example, balances comedy with tragedy, the comedy of sexual appetite emancipated in the Age of Aquarius with the tragedy of Alexander Portnoy's hyperactive superego. Portnoy's therapy is tragicomic theater, an act of self-invention detached from the unknowable realities of his adult life. Its very title a reference to a play, Operation Shylock fits the overlapping tragedies of twentieth-century Jewish history into the genre of screwball comedy, of faked identities, madcap schemes, and a relentless uninvited absurdity. It is inundated with the theatrical, people acting out within and against their given historical roles, however serious and implacable the history in question may be. The thin line between comedy and tragedy, made thinner by constant playacting, is precisely the principle that underscores Sabbath's Theater. Mickey Sabbath is a puppeteer, a man of the theater down to his fingertips, and the tragedy of his brother's death, in World War II, pushes him toward the comedy of his irresponsible maturity. Indigent and suicidal, Sabbath plays King Lear on the New York subway, and he makes a comedy out of this most formidable of tragedies. Yet the sentence cited above is not Roth's. It is from Thomas Mann's short story, and the Magician (1929), a story with which Roth has had an enduring literary relationship. As an undergraduate at Bucknell University, Roth received a prize for a paper he had written about Mario, and according to Claudia Roth Pierpont, Roth says that if he were dying and were allowed to read just one more thing, it would be Mario (76-77).That Roth has a deep love of European literature is no secret. He came of age, intellectually, at a time when Europe was the self-evident center of gravity in American literary culture. His literary education at Bucknell inclined toward the literature of Britain and of continental Europe. The criticism he read, in the Commentary and Partisan Review of the 1950s, was equally European in aura. American writers were expected to immerse themselves in the achievements of Joyce, Proust, Tolstoy, Dostoevsky, Flaubert, etc. Either American literature was an offshoot of the European family tree, or there was no meaningful separation between America and Europe in literary matters. Roth's mastery of the English language was, among other things, his point of entry into a European world unfamiliar to his parents and even more so to his Yiddish-speaking greatgrandparents. Roth would never lose his curiosity about modern Europe. …

«Ora et Labora»: Phronēsis Manageriale e Regola Benedettina

This paper explores the potential usefulness of the concept of practical wisdom in the development of business ethics and the debate concerning corporate social responsibility (CSR). Managerial disciplines encounter difficulties in defining their ethical approach to decision making if they do not have a strong ethical substratum. As the managerial function is not only a technical process, the Aristotelian dianoetic virtue of phronesis (practical wisdom), which is not simply a question of knowledge but the fruit of experience, reflection and self-cultivation, can play a considerable role in defining the ethical responsibility of managers and can be helped by spiritual capital. The Benedictine Rule is a good example of the secular sediment of spiritual capital, and is analyzed here as a spring of practical wisdom for management from two points of view: the practical wisdom of monastery leaders (abbots, priors, deans, etc.) and the practical wisdom of a monk, whose cenobitic life must be characterized by wise behavior in terms of both liturgical and practical compliance. The paper ends by underlining the possibility of using the approach to practical wisdom in developing the concept of CSR and, in particular, the modernity of the Benedictine Rule as a source of practical wisdom for management.

A way forward in protecting health services in conflict: moving beyond the humanitarian paradigm

Attacks on health workers, clinics, hospitals, ambulances and patients during periods of armed conflict or civil disturbance pose enormous challenges to humanitarian response and constitute affronts to the imperatives of human rights and civilian protection. Violence inflicted on humanitarian aid workers is gaining the global attention it warrants. While the number of attacks on aid workers has decreased in recent years, in a handful of places, notably Sudan, Afghanistan, and Somalia, they have become more spectacular and frightening, with aid agencies targeted for kidnapping and subjected to use of explosives because of their perceived affiliation with Western governments. The assaults have galvanised the humanitarian aid community to track attacks and to engage in intensive and sophisticated discussion of means to increase operational security. After worldwide consultation, in 2011 the United Nations (UN) Office for the Coordination of Humanitarian Affairs (OCHA) issued a report that summarised the fruits of experience and stimulated consideration of security strategies for aid providers. By contrast, however, until very recently the far larger number of incidents of violence inflicted on and interference with indigenous health services and on international and local development agencies by state and armed groups has received comparatively little attention.

Modernism at the Barricades: Aesthetics, Politics, Utopia by Stephen Eric Bronner (review)

Reviewed by: Modernism at the Barricades: Aesthetics, Politics, Utopia by Stephen Eric Bronner David Weir Modernism at the Barricades: Aesthetics, Politics, Utopia. Stephen Eric Bronner. New York: Columbia University Press, 2012. Pp. xvii + 190. $32.50 (cloth). In Modernism at the Barricades: Aesthetics, Politics, Utopia, Stephen Eric Bronner explores the political meaning of modernism and comes to the paradoxical conclusion implied by his title: modernists used utopian aesthetics to barricade themselves against political reality. Theirs was a revolution of the spirit, of the subject, of the way in which the world was experienced. Bronner doesn’t mention Walter Pater, but the famous conclusion to Studies in the History of the Renaissance (1873) captures the sense of psychological liberation Bronner has in mind: “Not the fruit of experience, but experience itself is the end.”1 Indeed, Bronner’s book mostly defines “modernism” as the aesthetic expression of an expanded and intensified capacity for experience: “Modernism is not reducible to its artists, works, or intended purposes. The modernist ethos highlights experience in its immediacy and the constraints that tradition places upon it” (3). If this ethos is political, it is political in a special sense, since prospective changes in social relations are predicated on aesthetic liberation: “The modernist avant-garde was focused on neither reform nor revolution. Its members experimented with multiplying experience, broadening the possibilities of perception, exploding the habitual, and transforming the way in which people relate to one another” (6). Modernism “sought to elicit an experience” that was “intensely individual to the point of being inexpressible” (16). Such intense individuality, however, coexisted with the wish for an ideal community of like-minded moderns who had experienced aesthetic transformation. Bronner says that the “new community” the “revolutionaries of the spirit” imagined “would have an anarchist flavor” (14). It makes sense to evoke anarchism because that particular ideology can accommodate individualists of radically different political persuasions. That inclusiveness helps to account not only for the stylistically divergent varieties of modernism but also for an equally broad spectrum of ideological allegiances among the modernists themselves. What unifies modernism is a sense of shared opposition, on the left and the right, to liberal republicanism and the bourgeois institutions it spawned. Bronner’s excellent proof [End Page 131] of this claim is the list of contributors to the January–February 1892 issue of the journal La Société Nouvelle: Revue Internationale: “Peter Kropotkin, the Russian anarchist; [Maurice] Barrès, the French conservative; Nietzsche, the German cultural anarchist with reactionary political tendencies; Emile Verhaeren, the Belgian literary bohemian; and William Morris, the English socialist” (13–14). The ideology of modernity, expressed politically through liberalism, economically through capitalism, aesthetically through realism, and socially through bourgeois institutions like marriage and the family, added up to humdrum conformism by the latter half of the nineteenth century. Indeed, what modernists reacted to was the institutionalization of liberalism: the parliaments, the stock exchanges, the salons, the churches, the schools—all of these were institutions that encouraged cultural orthodoxy. As Bronner says, “opposing political wings of the modernist movement” took as their common enemy the Bildungsphilister or “cultural philistine,” a figure defined mostly by contrast with “the ‘new man’ who would supplant him” (7). These two elements of Bronner’s analysis of modernism—its insistence that the world be experienced differently and its opposition to modernity as an impediment to that experience—are described and documented in the first two chapters of Modernism at the Barricades, “The Modernist Impulse” and “Modernism in Context.” Of the nine chapters that follow, three deal with expressionism in painting and music; one each with Futurism, surrealism, and the Russian avant-garde; one with the “modernists in power” (122) during the short-lived Bavarian Soviet; and one with modernist exhibitions in Paris and Berlin. A concluding chapter, “The Modernist Adventure: Political Reflections on a Cultural Legacy,” rounds out this brief but well-written book. As this overview shows, there appears to be no clear rationale for the order of the chapters. Nonetheless, the book does convey a strong sense of intellectual coherence. The chapter on the Bavarian Soviet, for example, maintains the focus on the utopian wish to renovate humanity, and it shows what happens when...

Eucharystia jako centrum celebracji chrześcijańskiej w ujęciu katechetycznej szkoły aleksandryjskiej

In connection with noticed today decrease of meaning and number of par­ticipants of the Eucharistic celebration and disappearance its common and con­scious experiences, author of the article in searching inspirations to solve this situation appeals to the Early Christian tradition of the Alexandrian Catechetical School of the III-V century. In this, exactly, school belief in real presence of Christ in the celebration of the Holy Eucharist and awareness of its consequences was a key value. The faced problem is figured out at the three chapters: 1. Eucharist – a celebrated mystery. 2. The Alexandrian Catechetical School in work for modern school of Eucharist (talked through multiple statements, science about Eucharist of aspect of real presence, sacrifice and fruits of experience four most famous its leaders: Clement of Alexandria, Origen of Alexandria, Athanasius of Alexandria and Cyril of Alexandria); 3. The Eucharist and catechetical mission.

A Case Study on Local Area Network Change Controls

This case study documents a series of events that ended in a minor computer disaster. The root cause of this incident was a lack of basic change control procedures. This series of events took place in a local area network (LAN) environment. This is significant, as mission-critical information-processing applications have not been supported long by microcomputer-based technology. In the mainframe computing environment, many years of working with application-processing disrup-tions have resulted in the implementation of sound change control procedures. These practices usually guarantee that if mishaps take place, the applications and data will not be lost or corrupted. The microcomputer-based world has not been in existence long enough for a comparable culture to have evolved in that environment. In many cases, the hard earned fruits of experience gained in the mainframe computing envi-ronment have not been passed on to this new world.

Criticism or Construction? The Task of the Theologian

When I settled down to prepare this lecture, I looked at the title I had offered to the Regent of Studies and began to have doubts: was it really appropriate, on so prestigious an occasion, to discuss what seemed, the more I looked at it, a rather naive or childish question?Not that I have anything against childish questions. Small children are neither experts nor are they wise. They are not experts, because they lack the opportunity to amass specialist stocks of information and skill. And they have neither experienced enough nor suffered enough to be wise.Nevertheless, small children do often ask fundamental questions as a matter of personal concern.Theologians are usually elderly, or at least middle-aged. The theologian’s audience therefore have a right to expect of him a measure of scholarly expertise: they are entitled to assume that he knows a number of things that other people either do not know or have forgotten. Moreover, the theologian’s audience also have a right to expect of him a measure of that wisdom which is the fruit of experience and suffering. (The fact that, on both counts, the audience will often be disappointed does not render their expectations the less legitimate.)

Thinking about God ‐ A response to Patrick McGrath

In his article ‘Professor Geach and the Future’ (New Blackfriars, Vol. 54, No. 642, Nov. 1973), Patrick McGrath depicts what any non-academically inclined Christian must read as a bleak situation. He says that ‘if God knows everything that will happen, there is no room for free will. If he does not, he cannot be infinite and unchanging’. The upshot of this is that ‘a great deal of hard thinking on the character of the divine attributes is required from theologians, philosophers and scripture scholars’. What are the implications of this, and ought they to be accepted?Clearly McGrath has his finger on some problems. To say that God is omniscient, and to maintain at the same time that he is changeless, looks on the face of it like a contradiction. It may, at least, appear to be something approaching one. To affirm that God comes to know things and to add that he is changeless seems likewise open to objection. Furthermore, it goes against the grain for thinking people, and, because of special reasons, for Catholics in particular, to deny the need for research, discussion and debate in religion. Unless we are prepared to refuse tolerantly to consider the fruits of experience and scholarship, or unless we are prepared to abandon the notion of an historical, teaching Church, so much seems a sine qua non. McGrath’s article is, however, disturbing. For, assuming (as seems natural) that most Christians are committed to the belief that, on certain occasions at least, human actions can be free and that God is immutable and omniscient, it reflects a regrettable tendency which many must now recognize as perennial. The tendency in question leans towards the view that the average theist or Christian needs to wait on the findings of certain academics for the right to give his complete assent to certain beliefs about God.

Drugs and the Brain.

This book contains an extraordinarily interesting group of papers in the expanding field of psychopharmacology. It is divided into a number of sections: (1) "Basic Considerations," which include papers on neurophysiology, neuropharmacology, neurochemistry, and psychology; (2) "Psychochemotherapy," which includes the clinical uses of antipsychotic agents, antidepressant drugs, and minor tranquilizers; (3) "Memory Enhancers," such as analeptics, pemoline, and magnesium hydroxide; (4) "LSD" (lysergic acid diethylamide; (5) "Alcoholism and its Management"; and (6) "Drug Abuse With Opiate and Nonopiate Substances." In view of the large number of papers, there is unavoidable overlapping, as well as unevenness in the quality of contributions. The overall effect, however, is excellent. We may be grateful for the fruits of experience that issue from the pens of the various contributors. This is because the amazing array of chemical compounds that have been introduced during the past 15 years is confusing to the clinician who often accepts

II. Burke and the Ancient Constitution—a Problem in the History of Ideas

The intention of this paper is to inquire into Burke's doctrine of traditionalism—as it may be termed—from a point of view not quite identical with that usually adopted. The aspect of Burke's thought thus isolated may or may not be the most important or the most characteristic, but it is the most familiar and that with which the student first becomes acquainted. Burke held—to summarize what may be found in a hundred text-books on the history of conservatism—that a nation's institutions were the fruit of its experience, that they had taken shape slowly as the result, and were in themselves the record, of a thousand adjustments to the needs of circumstance, each one of which, if it had been found by trial and error, to answer recurrent needs, had been preserved in the usages and established rules of the nation concerned. He also held that political knowledge was the fruit of experience and that reason in this field had nothing to operate on except experience; from which it followed that, since the knowledge of an individual or a generation of individuals was limited by the amount of experience on which it was based, there was always a case for the view that the reason of the living, though it might clearly enough discern the disadvantages, might not fully perceive the advantages of existing and ancient institutions, for these might contain the fruits of more experience than was available to living individuals as the sum of their personal or reported experience of the world. It also followed that since the wisdom embodied in institutions was based on experience and nothing but experience, it could not be completely rationalized, that is, reduced to first principles which might be clearly enunciated, shown to be the cause of the institutions' first being set up, or employed to criticize their subsequent workings. There was, in short, always more in laws and institutions than met the eye of critical reason, always a case for them undiminished by anything that could be said against them.