Respect For Truth Research Articles

Representation of Journalists' Professionalism in the Film a Taxi Driver

Film is a mass communication medium that combines audio, visuals, and narration to convey stories, and information, and serves as a medium of entertainment and education for the audience. One such film that provides both entertainment and historical education is A Taxi Driver, which falls under the genres of drama, history, and politics. This film is based on the true story of a taxi driver who inadvertently became involved in the Gwangju uprising of 1980 after helping a German journalist cover the events in Gwangju. The purpose of this research is to understand the representation of journalistic professionalism in the film A Taxi Driver according to the Code of Ethics of the International Federation of Journalists (IFJ) using a descriptive qualitative research method with Roland Barthes' semiotic analysis. The results of this study identify several scenes in the film A Taxi Driver that illustrate the articles of the International Federation of Journalists (IFJ) Code of Ethics through various actions of Peter, who plays the journalist. Among them: Article 1 "Respect for Truth" is reflected when Peter visits Gwangju to validate information from Reporter Lee. Article 2 "Freedom of the Press" is evident when Peter attempts to record events at the shooting site. Article 3 "Fair Methods to Obtain Information" is shown by his bravery in recording amid the riots. Article 8 "Transparency" is seen in Peter's promise to publish news about the chaos in Gwangju once he returns to Japan. Article 12 "Solidarity" highlights by his efforts to save Kim's life, compensate for the damage to Kim's taxi, and his desire to reunite with Kim to repay his kindness. Article 15 "Humanity" is demonstrated through Peter's actions of recording the bodies of Gu Jae-sik and the victims of military violence, as well as helping to evacuate the shooting victims.

Ecclesiality and Human Socialization in the Aspect of Applied Theology

Applied theology is the scientific reflection on the daily “growth” of man, who lives every day in the world and there fulfils himself and realizes his existential vocation, and Christians build the Kingdom of God. From the perspective of applied theology, three main principles can be distinguished that link ecclesiology and socialization: respect for truth, social justice and charity. In applied theology, it is possible to undertake scientific reflection on ecclesiology without violating pastoral theology's right to study the Church and its salvific mission. However, in the search for knowledge about the dimensions of human social life, authoritarian and abstract universalism should be avoided.

Cognitive meaning of words in the language of written monuments of the XI-XII centuries

In the question of language, almost all studies of the history of language cannot go beyond the monuments of the Middle Ages. These ancient artifacts allow us to consider our language in historical, cultural and cognitive terms as a whole, to prove the commonality of the Turkic languages. Even many phenomena in the vocabulary and grammatical structure of words can be identified from the language data of written literary monuments. It is noted that the exhibits of the XI-XI centuries reflect the historical events that have left an indelible mark on the spiritual space of the Turkic peoples (Kazakh), the life, culture, worldview of their people, reveal the huge potential of Turkic languages and show the course of historical development of the language. It is proved that the writings of the XI-XII centuries are not only the product of creativity that tells about the inner world of the poet, but also a source of invaluable wealth and information about the culture and existence of the people who lived in that period, who were the mainstays of the ethnic composition of the modern Turkic peoples. The article is devoted to one of the important and relevant directions in modern science – cognitive linguistics. The author reveals the nature and origins of the concepts, based on the monument of writing of the Middle Ages “Respect of truth” Akhmed Iugneki. The article notes that the language of A.Iugneki’s work is distinguished by its artistry, and at the same time it reliably reflects the historical situation of that era, the life of the people, describes the events that influenced the national consciousness, the national essence of the Turkic-speaking peoples. Research and analysis of the conceptual basis and linguistic features of this historical text is necessary in order to understand the social existence of modern Turkic peoples, including the peculiarities of cognition of the Kazakh people.

Public Trust and Police Deception

At a time when truth is being contested in unprecedented ways in American history, it is more important than ever to expand our analytical toolset for assessing the costs, benefits and moral implications of routine deception by those who hold positions of public trust. This paper takes up this project through the lens of deceptive interrogation by police. Deceptive interrogation is an anomaly in our legal system, which is otherwise facially committed to truth seeking. The main argument in favor of deceptive interrogation has been that it is effective, and most scholarship about this practice has focused on efficacy. Whether lies are in fact effective in interrogating suspects remains unproven. But deceptive interrogation also has important externalities that are rarely discussed. This Article explores the costs of deceptive interrogation to public trust and to the moral legitimacy of the legal system. It makes the case that even if deceptive interrogation can be effective, it is still deeply problematic and even destructive. Some sacrifice in utility is worth making for the sake of a society in which police model the respect for truth upon which the system of justice depends.

Can the sanctity of journalism be maintained in an era of native advertising? Case study of Netflix

Advertisers have long paid to tell brand stories to influence brand attitudes. Today, people have embraced a world where they act as much like publishers, programmers and content providers as they do consumers of content. Advertisers therefore had to find ways to attract consumers to interact and engage with content or lose their attention altogether. This led to the rise of ‘native advertising’ — content that follows the form and function of the surrounding subject matter. Editors and journalists decry this practice as a blatant violation of the separation of church and state, while publishers embrace it as it has funnelled billions of dollars back into their businesses, which had been suffering from a decline in traditional media consumption. Who is right and who is wrong is up for debate. But one advertiser is ignoring rhetoric and producing compelling content that consumers are reading, engaging with and sharing. That advertiser is Netflix, a streaming video service that produces and distributes its own original programming. With a commitment to respecting church and paying its dues to state, Netflix has funded the investigation and reporting of stories that tell the truth behind some of its fictional series. These articles have proven to be some of the most popular content on the publisher's sites such as nytimes. com and wsj.com and have had a positive impact on consumers' views of Netflix and its original programming — proof that the practice itself is not flawed. Rather, it is about respect for truth, transparency and the desire to provide valuable content and experience.

Illusion, Disillusion, and Irony in Psychoanalysis

The author draws a parallel between an analyst listening to a patient and a member of an audience watching a play. In both situations, it is important to be able to adopt a dual identity in order to participate in the action through identification and then to withdraw from the identification to adopt the position of an observer. The author discusses two plays, Ibsen’s The Wild Duck (1884) and Sophocles’s Oedipus the King (5th century BC, a), and concludes that an ironic attitude to these works can help the spectator to adopt these dual identities and to recognize the value of truth, while at the same time appreciating that reality can be harsh and sometimes unbearable. A similar ironic vision in relation to his patients can enable the analyst to retain a respect for truth alongside a sympathetic awareness of the need for illusion.

Introduction to the Volume

This special issue of Theology Today showcases the scholarship of a new generation of theologians inquiring into, thinking with, and inspired by the theological legacy of Dietrich Bonhoeffer. Twenty-five years or more of international scholarly endeavor has delivered the 16-volume critical edition of the Dietrich Bonhoeffer Werke and its complete English translation, unquestionably one of the most important achievements in theological publishing in recent times. Today’s pastors and theologians are now uniquely equipped and so also especially enjoined to engage with Bonhoeffer’s theology as a whole. As Clifford Green and Guy Carter have recently remarked, from this juncture, ‘‘respect for the man, respect for truth, and responsibility to future generations require more patience, more honesty, and more effort to truly understand the legacy of Dietrich Bonhoeffer.’’ The articles that follow are contributions to the collective work of just such patient, honest, and careful interpretation and engagement with the work of this German theologian, Christian, and man of his day. Together, they also manifest a shared discernment that Bonhoeffer’s life and writing remain a vital and provocative inheritance for contemporary theology. The promise of winning valuable insights in the fields of Christian witness, doctrine, and ethics attends our continued wrestling with this complex man and his no less complex body of theological work. Our authors pursue such insights across a diverse range of subjects. Some wrestle to comprehend aright Bonhoeffer’s own developing thought, whether his critical and creative deployment of social theory in his early ecclesiology, or his difficult but decisive education in the politics and theology of the race question in America. Others press Bonhoeffer in pursuit of answers to dogmatic questions concerning the interplay of trinitarian doctrine and christology, the meaning of the priesthood of all believers, the character of spiritual formation in the Christian life, and the nature and understanding of Christian doctrine as such. Still others find in Bonhoeffer’s corpus crucial instruction and inspiration concerning the fundamental Theology Today 2014, Vol. 71(1) 5–6 ! The Author(s) 2014 Reprints and permissions: sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/0040573613519392 ttj.sagepub.com

Reflections on classification: Thomas Reid and bibliographic description

PurposeThe purpose of this paper is to clarify the ontological and epistemological basis of classification.Design/methodology/approachAttention is drawn to a 1785 article on abstraction by Thomas Reid and the contents and theories of the article are explained. The Reid article both provides a sound approach to classification and is interesting historically as it influenced the classification pioneer Charles Ammi Cutter who, in turn, is responsible for much of the modern theory of functional bibliography. Reid's account is supplemented by brief descriptions of fallibilism and fuzziness. An associated view, Aristotelian essentialism is explained and criticized. Some observations are offered on the role of prototypes in classification and on the monothetic‐polythetic distinction.FindingsReid's theories, suitably embedded in fallibilism and augmented with a respect for truth, provide a sound ontological and epistemological basis for classification.Originality/valueReid's essay, together with an appreciation of fallibility and determinate and indeterminate properties, amount to a good basic theoretical foundation for cataloging.

Attorneys and Negotiation Ethics: A Material Misunderstanding?

Our research suggests that a true norm of ethical negotiation behavior exists within the legal profession. This conclusion is tempered, however, with the knowledge that a large minority of our research respondents — at times approaching one‐third of them — engaged in unethical and even fraudulent behavior. Additionally, the survey respondents were not saddled with the pressures that practicing attorneys typically confront (pressures likely to make people behave less, rather than more, ethically). In an attempt to understand the reasons for such a high frequency of unethical negotiation, we have identified three major contributing factors: too many lawyers have only a superficial understanding of rules that are more complicated than they appear; lawyers frequently take their “zealous advocate” role too far, thereby placing client loyalty above other important values such as respect for truth and justice; and the practice of law and the people who are drawn to it are highly competitive. To address these factors, we suggest approaching the problem from several different angles. In the classroom, we suggest a focus on the relevant legal standards, including a focus on the often misunderstood law of fraudulent misrepresentations. Because many students fail to appreciate the differences between “ethical” behavior, the floor of socially acceptable conduct, and the expectations that others have for how they will be treated, we also suggest that lawyer training programs focus on the important role that personal relationships and one's reputation play in the legal profession, and how falling short in these areas can decrease one's negotiation effectiveness. For the profession itself, we also suggest clarifying the attorney rules of conduct and provide a number of tactics and strategies to defend against lying and deception during negotiation. Finally, we recognize there are certain psychological factors at play that can cause people to engage in behavior inconsistent with their personal sense of ethics. We believe the only way to avoid these lapses is to integrate conscious and reflective practices that can bring ethical concerns to the forefront of lawyers' decision‐making and thought processes.

A Hippocratic Oath for geologists?

We argue here that the introduction of an ethical code of conduct that follows the example of the Hippocratic Oath of physicians will help geologists to acquire binding awareness of their professional and social responsibilities. The ethical behavior and obligations of modern geologists involve, but are not limited to, the following issues: correct land/ environment use and management; respect of truth and science; and protection of the Earth systems, on both the local and global scales, and therefore, of our well-being. We believe that for geoligists, the explicit acceptance of an ethical code will help to promote: (i) an awareness of their social role, expertise and sense of belonging to a professional community; (ii) an understanding of the expectations of citizens and society; and (iii) cultural growth, with better use of research and implementation of scientific and professional skills. All this should enhance the public recognition of the social mission of geologists, which is essential for the well-being of society. Therefore, we suggest that like in the majority of medical schools, ethical training should be a part of the university curriculum for students in geology.

First Among Errors

Imagine you are stranded on a deserted isle and you can take only one lesson with you: what would it be? It's a variant of a familiar game. Pointlessly unrealistic, of course. No matter. As with many thought experiments, the purpose is more deeply philosophical. Namely, the question invites reflection--not about favorite books or music or interesting people--but about what, ultimately, is the most important element in education. Yes, really. Take a moment to reflect. OK: evolution, hands down. That would be the answer--if what mattered was content. Nothing in biology makes sense except in the light of evolution. Yet others may surely contend that the core of is not the content, but rather the process. Give a student a concept and they can learn for a day; teach a student how to investigate, and they can learn for a lifetime. Teaching the process of seems so much more fundamental and enabling. What a potent conclusion. Imagine what this priority would imply about state-wide multiple-choice exams! What havoc! Yet I would wager that most teachers would feel quite liberated if teaching process of was their primary charge from the public. One could stop rushing through the textbook and cramming lectures with facts that students could find equally well on the Internet, given a bit of savvy how-to and critical thinking, so fundamental to effective research itself. One could focus on scientists themselves, their compelling stories, the route to discovery, the celebration of creative insight, the processes of reasoning: that is a lesson that is both satisfyingly human and concretely useful. So: process of science? Hardly an original answer, but surely provocative enough to start us pondering why this is not more central or dominant in state standards or the tests derived from them. Perhaps teachers and educational researchers need to reflect more thoroughly on how one demonstrates this form of understanding, so that it is not so easily shunted to the periphery when administrators and political demagogues scream Accountability. But with only a single lesson, one should choose carefully Ultimately--call me an optimist, perhaps--I have faith that if reliable information is important, someone will seek it. Eventually, they will find how to sort the reliable information from the rubbish. If they care. That is, they will figure out all the scientific methods that have emerged from centuries of meta-scientific learning: the role of empirical evidence, the virtue of accurate measurements, the need for controlled experiment, double-blind studies, statistical analysis of error, honest reporting, et cetera. Science will be able to reassemble itself on a deserted isle, if knowledge is important at all. That might mean that the primary lesson should be an appreciation of science, respect for truth, and enthusiasm for seeking knowledge: more affective than cognitive. Indeed, I regard this goal as high among many teachers' reasons for teaching--although reward may be scarce for acknowledging so publically. Parents, however, often seem mindful of the value of this lesson, possibly the occasion for the most frequent unsolicited (and welcome) expressions of gratitude that teachers receive. Honoring this third option as the number one lesson may be as revolutionary as the former. Imagine the core of being more about emotion than reason or intellect. Wow, that would step on some sacred bovine toes. My own candidate for Most Important Science Lesson (MISL), however, departs from all these fine proposals. Foremost, it shifts focus from the process of one layer deeper, to the of science that sometimes vague set of concepts about and how works--or, in this case, how does not work. The nature of was (re)established as an important benchmark in education in several important reform documents in the 1990s, from the National Research Council (1996) and the American Association for the Advancement of Science (1993) to BSCS (1993). …

Who Needs Reforming the Most–the UN or its Members?

Over the years, I have had the privilege of addressing many different audiences. To speak to audiences where there are students present and to participate in discussions with them is always a challenge. Such events are important. Students represent the new generation. Who knows, among you might very well be some of the leading politicians, scientists, artists, businessmen, lawyers and civil servants of the next generation. My message today concerns matters of great consequence–and I must be frank. Otherwise I would compromise my “integrity in the sense of respect for law and respect for truth.” The words quoted are from a famous speech on the duties of the international civil servant by Dag Hammarskjold, SecretaryGeneral of the United Nations 1953–1961.1 I should also make clear that I retired from public service–42 years in all–in 2004 and that I speak in my personal capacity only. As always, you should listen with a critical mind. And I welcome critical questions. But, hopefully, I will be able to convince you through the strength of the arguments. I also hope that at least some among you will never forget what I have to say today. From my own experience as a student I recall that there were those moments when somebody said something that would forever etch itself into my memory. The title of my address is not chosen just to provoke. The intention is that it should convey a message that reflects the realities behind the criticism that is often directed against the United Nations.

En klassiker - død eller levende?

Hans Henrik Bruun: A Classic – Dead or Alive? What Use is Max Weber today?
 
 This article, based on the author’s Inaugural Lecture, discusses two related questions. The first question is how to deal with the great classics of sociology. And the second is to what extent Max Weber – arguably the greatest sociological classic of them all – is still relevant today. As for the study of sociological classics, it is important to keep the original context of their ideas firmly in mind, in order to avoid the dangers of misunderstanding, misattribution and banalization. The analysis of the place in contemporary sociology of Weber’s core methodological concepts of value freedom, objectivity and the ideal type, as well as his Protestantism thesis, concludes that, to a significant extent, they have now fallen prey to one or more of these dangers. On the other hand, Weber’s ideas continue to fascinate because of the exceptional lack of closure of his thought, and, more generally, because his approach reflects, with paradigmatic clarity, the tension between intentionality and necessity inherent in social action. Moreover, Weber’s insistence that scholars be passionate in their pursuit of and respect for truth, however uncomfortable the results of their endeavours, remains a durable ethical legacy to the discipline of sociology.

Ethics and Values in Decision-Making A Philosophical Critique of Faith-Based Policy

Abstract “Faith-based” policy would camouflage unconstitutional support for religion. Only some people want religion, but everyone wants faith. Humans, innately resisting uncertainty, would control life. Some humans would control their afterdcath, inspired by clergy, who invented souls and eternal hell. With believers' faith, belief would circumvent unknown truth. Yet, nonbelievers choose faith in reality, even the ancient unknowns: humankind's origin, purpose, and destiny and whether a creator controls. Science, with its unending respect for truth, may answer the unknowns, but religion, mired in dogma, diminishes with each discovery. Therefore, just governance doesn't enipower religion; faith-based policy is corrupt.

Vagueness as closeness

This paper presents and defends a definition of vagueness, compares it favourably with alternative definitions, and draws out some consequences of accepting this definition for the project of offering a substantive theory of vagueness. The definition is roughly this: a predicate ‘F’ is vague just in case for any objects a and b, if a and b are very close in respects relevant to the possession of F, then ‘Fa’ and ‘Fb’ are very close in respect of truth. The definition is extended to cover vagueness of many-place predicates, of properties and relations, and of objects. Some of the most important advantages of the definition are that it captures the intuitions which motivate the thought that vague predicates are tolerant, without leading to contradiction, and that it yields a clear understanding of the relationships between higher-order vagueness, sorites susceptibility, blurred boundaries, and borderline cases. The most notable consequence of the definition is that the correct theory of vagueness must countenance degrees of truth.

Designer's responsibility: methodological and ethical dimensions

A designer is one who designs, where “to design”—from Latin designare—means “to mark out”. Those who design professionally are professional designers who “see and seek value in new designs”. Seeing and seeking might be done in two ways: narrower or broader. According to the approach characteristic for design-methodological reductionism, those things that are designed are considered the designed objects. In this approach, the designer's task is limited to artifacts narrowly understood. Systemic design methodology describes that “what is designed” in terms of an object of design. In the domain of designing, like in any kind of human professional activity, two types of moral dimensions are identified: endo- and egzomorality. The first deals with the moral code of design activity, the second with social responsibility of what is done by professional designers. Both define elements of designer's accountability: first, in respect of truth and honesty in relation to the designer's product—a design, second, in respect to societal benefit and not harm, both in respect to relevancy of what is designed for practical use. Once, producing and teaching good science is the main tasks of scholars, those among the scholars who are involved in design science are responsible not only for producing good design science but also for educating designers as reflective practitioners conscious of what every designer should know about objects of design and ethics related to the profession.

Towards a University and a University Mission for the Lubuski Region of Poland

The creation of the University of Zielona Go´ra in the Lubuski Region of Poland, an ambitious undertaking, has been and still is the subject of debates. Some significant events and dates in the development of the academic environment in the Lubuski Region are listed. The development of the Technical University and of the Pedagogical University of Zielona Go´ra was supported by the regional and local authorities. The University of Zielona Go´ra, as an academic institution, is evolving into a modern university, the guiding educational idea and principles of which are those of respect for truth and for the thorough dissemination of knowledge.

The Assessment of Values in Schools

Schools in liberal democratic societies face a dilemma. On the one hand their role is to prepare students to make rationally autonomous choices, within prescribed limits, as to what kind of good life they will pursue. On the other hand, liberal democratic societies depend on common adherence to liberal democratic values, such as respect for truth, fairness and social justice, and schools need to teach these values. If schools are to include the teaching of such values among their aims, how should they assess them? The assessment of values is problematical for liberal democrats. School educators are willing and able to assess students' knowledge and skills (i.e. what students know and can do) but to assess their values implies that students are being assessed for what they are and this offends against a deeply ingrained belief that all persons in a liberal democracy have an intrinsic worth. This article will explore the problem of the assessment of values with particular reference to schooling in Australia.

The Assessment of Values in Schools

Schools in liberal democratic societies face a dilemma. On the one hand their role is to prepare students to make rationally autonomous choices, within prescribed limits, as to what kind of good life they will pursue. On the other hand, liberal democratic societies depend on common adherence to liberal democratic values, such as respect for truth, fairness and social justice, and schools need to teach these values. If schools are to include the teaching of such values among their aims, how should they assess them? The assessment of values is problematical for liberal democrats. School educators are willing and able to assess students' knowledge and skills (i.e. what students know and can do) but to assess their values implies that students are being assessed for what they are and this offends against a deeply ingrained belief that all persons in a liberal democracy have an intrinsic worth. This article will explore the problem of the assessment of values with particular reference to schooling in Australia.

The Presuppositions of Citizenship Education

In the Western tradition citizenship is part of the good life, but can never be enforced on people. Some modern views see liberty as only a consumer or private ‘good’ detached from civic obligations. However, an education that creates a disposition to active citizenship is a necessary condition of free societies. Education is training and learning towards freedom, and freedom is closely linked to an understanding of the concept of the political as a matter of peaceful compromises of values and interests. Understanding of general concepts fortified by practical activity is essential. It is suggested that any democratic political education (as in the present UK Government proposals) presupposes five ‘procedural values’: freedom, toleration, fairness, respect for truth, respect for reasoning.