Level Of Prudence Research Articles

형사절차상 인공지능기반 전자감시의 통제

This study examines the necessity and direction of legal control and human rights protection as electronic surveillance tools in criminal proceedings are expanded based on artificial intelligence technology from a policy and institutional perspective. In particular, the need for control and the search for ways to realize the enhancement of the quality of surveillance contents due to the technological advancement of electronic surveillance techniques should be newly emphasized. The need for criminal procedure control comes from the rule of law, and the direction of control should be to ensure the human rights of citizens. Legal control, including criminal law, should include the improvement of existing relevant legal systems and legislative policies to respond to new problems. As the current electronic surveillance system evolves into an expanded combination of location-tracking electronic devices and fixed video information processing devices (CCTV) as tools for electronic surveillance, the enhanced electronic surveillance system based on artificial intelligence technology will inevitably result in the challenge of reasonable and effective legal and institutional control. The expansion of electronic surveillance tools in criminal proceedings based on A.I. technology should not only reevaluate its effectiveness but also review its legitimacy, as the effectiveness of A.I. technology is overestimated while its risks are underestimated, and it is rapidly being introduced into reality. The urgency is evident in the fact that the expansion of electronic surveillance has not been met with the same level of prudence that has been exercised in the past in relation to drug, sexual violence, and terrorism offenses, as fantasies and expectations of advanced technology can undermine the boundaries of human rights in criminal justice more than fears of crime or the need for safety.

교회법적 차원에서 시노달리타스의 실현

“It is precisely this path of synodality which God expects of the Church of the third millennium.” (Address of His Holiness Pope Francis Ceremony Commemorating the 50th Anniversary of the Institution of the Synod of Bishops, October 17, 2015) (https://www.vatican.va/content/francesco/it/speeches/2015/october/documents/papa-francesco_20151017_50-anniversario-sinodo.html)(September 26, 2022)
 This declaration was made by Pope Francis in his address to com-memorate the 50th anniversary of the institution of the Synod of Bishops in 2015. These words seem to point out the way the church should walk on its earthly pilgrimage. Synodalitas is the way of life and activity of the Church, which expresses the Church as the mystery of communion.
 The time and meeting of the Synod held at the diocesan level is mean-ingful in listening to and discerning the daily problems that people face and illuminating the way the church should take.
 At the canonical level, the spirit of ‘communion, participation, and mis-sion’ is concretely expressed through such organizations as diocesan synods, presbyteral councils, pastoral councils and financial councils, and financial councils, and parish pastoral councils and financial councils in the process of decision-making and implementation of certain issues. The canon law guaran-tees this spirit of synodalitas in the form of consultation and consent based on shared responsibility.
 First of all, consent binds the superior for whom consent is to be obtained by law. Insofar as it is obligatory to obtain consent, any juristic act is invalid if it is not followed. On the other hand, since counsel is not legally binding, the superior may not follow the counsel if necessary. However, if counsel is required, it must be sought for the validity of the act. Without seeking counsel, which is obligatory, the juridic act of a superior is invalid. The diocesan bishop does not respect the right of counsel and consent of qualified persons merely at the level of prudence. Rather, he must listen to the voice of ‘sense of the faith’ (sensus fidei) among the baptized faithful through counsel and consent according to the spirit of the synodalitas, which is the way of life and activity of the Church. In other words, the diocesan bishop must fulfill his responsibilities before the invisible God, who speaks in the form of counsel and consent to be obtained by the canonical bodies. Even though such counsels and consents sound like voice of people phenom-enally, they can be considered a form of patrimony which the Church has accumulated and inherited throughout the world. It is in this respect that the participation, expression and acceptance of all on the basis of common re-sponsibility never exempts the diocesan Bishop from the individual responsi-bility of the divine authority he has received from Christ the Lord. On the other hand, it is precisely for this reason that the faithful must accept and follow, in the spirit of obedience, the decisions of the diocesan Bishop on the proposals expressed in accordance with the spirit of synodalitas.

Islamic Finance and Economic Development: The Impact of the Islamic Finance Sector on Indonesia’s Economic Development

The re-existence of Islamic economics on the surface of the earth makes a major contribution to the new economic system, with new models and innovations that are applied according to the conditions it goes through without reducing the values that must be implemented in the Islamic economic system. Although it can be understood that this Islamic economic system is not a new thing, but has experienced a new history in the modern era This research aimed to describe the models and applications of sharia-based financial models in the economy, Islamic finance models that are able to promote equitable development, and the impact of the Islamic finance sector on economic development. This was qualitative research with document analysis. The results were financial system in Islam has an impact on economic growth, especially in Indonesia, it can be felt the level of difference between conventional economics and Islamic economics. In addition to the investment factor made by investors, the contract model that is applied bears the risk for both parties, because with a contract like this the level of prudence that must be carried out is more selective compared to other contracts. In addition to Islamic banking, non-bank financial institutions also have a very significant role in increasing economic growth. Among non-bank financial institutions that have an influence on economic growth are zakat, baitul maal wattamwil, waqf and others.

Authority of Discretion of Regional Heads in Government Implementation to Make Public Welfare

Article 1 paragraph (3) of the 1945 Constitution of the Republic of Indonesia states that the State of Indonesia is a rule of law, which implies that the system of governance of the Republic of Indonesia must be based on the principle of people's sovereignty and the principle of a rule of law.Basically, discretion is inherent in the government in line with the increasing demands for public services that the government must provide for the socio-economic life of citizens of a very dynamic developing state. In essence, the giving of discretion is the granting of authority, and in relation to the granting of that authority in administrative law there is no authority without accountability. This can be interpreted that in the use of discretion there is responsibility.Discretionary actions or legal actions from government positions carried out by office holders or government officials as an organ of government, need to be balanced by institutions or bodies that have a role as a control agency. Thus the legal position of government officials has a high level of prudence, and has compliance based on the concept of public law as representatives of government positions or organs, and their discretionary actions can be accounted for by policy actors. Keywords: Authority, Secretion, Regional Head and Government Administration DOI: 10.7176/JLPG/103-04 Publication date: November 30 th 2020

Investigating the Efficiency of GCC Banking Sector: An Empirical Comparison of Islamic and Conventional Banks

We examine and compare the performance of 63 (21 Islamic and 42 conventional) GCC banks at two tiers, covering the period of 2010–2016. In the first tier, an industry-level analysis is conducted of each country, followed by an individual bank-level analysis in the second tier. Deposits, assets, and capital are taken as inputs to measure the outputs using data envelopment analysis techniques. At the industry level, we find that Islamic banking is at par with-if not better than-conventional banking in all terms of efficiency. Particularly, banking in Bahrain and KSA is among the best, whereas there is no scope for improvement in the UAE’s banking industry. This low performance could be attributed to a lack of standardization in products and schemes as well as the level of prudence in decision-making, governance, and operations. At the bank level, many Islamic banks perform even better than conventional banks. Most studies on GCC and MENA focus on the determinants and indicators of development and the banking industry growth in general. Uniquely, we further examine GCC banking performance at the individual bank level by incorporating the latest available data.

Higher Order Risk Attitudes, Demographics, and Financial Decisions

We conduct an experiment to study the prevalence of the higher order risk attitudes of prudence and temperance, in a large demographically representative sample, as well as in a sample of undergraduate students. Participants make pairwise choices between lotteries of the form proposed by Eeckhoudt and Schlesinger (2006). The choices in these lotteries isolate prudent from imprudent, and temperate from intemperate, behavior. We relate individuals’ risk aversion, prudence, and temperance levels to demographics and financial decisions. We observe that the majority of individuals’ decisions are consistent with risk aversion, prudence, and temperance, in both the student and the demographically representative sample. An individual’s level of prudence is predictive of his wealth, saving, and borrowing behavior outside of the experiment, while temperance predicts the riskiness of portfolio choices. Our findings suggest that the coefficient of relative prudence for a representative individual is approximately equal to two.

Prudence et sagesse chez Montaigne

Résumé À l’encontre d’une école récente d’interprétation qui tend à voir dans les Essais de Montaigne une pensée du renoncement à toute maîtrise de l’action, nous voulons montrer qu’il y a chez lui une authentique pensée de la prudence. Si les références aristotéliciennes et stoïciennes sont sollicitées par Montaigne, il reste que le caractère mouvant et imprévisible de la fortune ainsi que la part de fortuit inscrite dans l’être l’obligent à redéfinir les contours de la notion traditionnelle de prudence. À un premier niveau de prudence qui consiste à savoir agir dans le monde s’ajoute un second niveau, qui consiste à savoir se préserver face aux sollicitations du monde. Montaigne inaugure ainsi une pensée moderne de la prudence, qui trouvera, mutatis mutandis , une expression contemporaine chez Hannah Arendt, Georg Gadamer et Paul Ricœur.

Higher Order Risk Attitudes, Demographics, and Financial Decisions

We conduct an experiment to study the prevalence of the higher order risk attitudes of prudence and temperance, in a large demographically representative sample, as well as in a sample of undergraduate students. Participants make pairwise choices between lotteries of the form proposed by Eeckhoudt and Schlesinger (2006). The choices in these lotteries isolate prudent from imprudent, and temperate from intemperate, behavior. We relate individuals’ risk aversion, prudence, and temperance levels to demographics and financial decisions. We observe that the majority of individuals’ decisions are consistent with risk aversion, prudence, and temperance, in both the student and the demographically representative sample. An individual’s level of prudence is predictive of his wealth, saving, and borrowing behavior outside of the experiment, while temperance predicts the riskiness of portfolio choices. Our findings suggest that the coefficient of relative prudence for a representative individual is approximately equal to two.

Higher Order Risk Attitudes, Demographics, and Financial Decisions

We conduct an experiment to study the prevalence of the higher order risk attitudes of prudence and temperance, in a large demographically representative sample, as well as in a sample of undergraduate students. Participants make pairwise choices between lotteries of the form proposed by Eeckhoudt and Schlesinger (2006). The choices in these lotteries isolate prudent from imprudent, and temperate from intemperate, behavior. We relate individuals’ risk aversion, prudence, and temperance levels to demographics and financial decisions. We observe that the majority of individuals’ decisions are consistent with risk aversion, prudence, and temperance, in both the student and the demographically representative sample. An individual’s level of prudence is predictive of his wealth, saving, and borrowing behavior outside of the experiment, while temperance predicts the riskiness of portfolio choices. Our findings suggest that the coefficient of relative prudence for a representative individual is approximately equal to two.

Statistically Significant But Clinically Irrelevant?

The recent past has seen vast improvements in the rigor of scientific inquiry in orthopaedic and sports physical therapy. We are now paying increasingly more attention to issues related to reliability, construct validity, and power. However, we must exercise the same level of prudence when interpreting our results. J Orthop Sports Phys Ther 1997;25(1):1–2. doi:10.2519/jospt.1997.25.1.1

Jacques Maritain and the Problem of Pluralism in Political Life

The problem of pluralism in political life causes contemporary man much anguish. Many and varied, difficult and challenging are the peculiar problems posed by the hitherto unrivalled heterogeneity within present-day political life. These problems have to be lived daily by every man at the level of prudence. And they must be continually examined and sifted by social scientists and philosophers. The social scientist must pursue them with his empiriological or phenomena-minded analysis, that is, ananalysis that is primarily concerned with the controlled observation of the facts, and with the formulation of hypothetical generalizations based on presumed facts; the philosopher must pursue them with his ontological or being-minded analysis, that is, an analysis that is primarily concerned with the fundamental principles that must guide the resolution of the problems. Among contemporary philosophers who have grappled with these problems, Jacques Maritain, the distinguished Thomist philosopher, is surely one of the most discerning and illuminating. I wish to consider in this essay some of the main tenets in Maritain's positio vis-á-vis the problem of pluralism in political life, with particular attention to his views on the problem posed by religious pluralism.