Transcendental Values Research Articles

Education: From telos to technique?

A preoccupation with technology has helped bury the philosophical question: What is the point of education? I attempt to answer this question. Various answers to the question are surveyed and it is shown that they depend upon different conceptions of the self. For example, the devotional‐self of the 12th century (which was about becoming master of the self) gave way to the liberal‐self (which was to facilitate social change). Education can only be satisfactorily justified, I argue, by appeal to transcendent values such as mastery of the self, which is incipient in liberal education.

“To Shift to a Higher Structure”: Desire, Disembodiment, and Evolution in the Anime of Otomo, Ishii, and Anno

“To Shift to aHigher Structure” Desire, Disembodiment, and Evolution in theAnime of Otomo,Ishii, and Anno G e r a l d M i l l e r U N C C H A P E L H I L L Every time desire is betrayed, cursed, uprooted from its field of immanence, a priest is behind it. The priest cast the triple extrinsic rule, and the transcendent ideal. Facing north, the priest said. Desire is lack(howcoulditnotlackwhatitdesires?).Thepriestcarriedoutthefirstsacri¬ fice, named castration, and all the men and women of the north lined up behind him, crying in cadence, “Lack, lack, it’s the common law.” Gilles Deleuze and F61ix Guattari,AThousand Plateaus desire: the negative law, the c u r s e o n Humans are desiring machines, but what is the nature of this desire? How can conceiveofapsychicstructurethatissoamorphousandsointimatelylinkedto ourverynature?Onecouldarguethatdesirefunctionsasthefundamentalmotor of human endeavor on both an individual and sociocultural level and that it rep¬ resents the most instrumental force in the production of identity, social interac¬ tion, and society, hence marking desire anydefinitionof“thehuman.”Ifitissuchapowerfulandcomplexforce,then how are we to conceive of desire’s structure? In his second seminar, Jacques Lacan arguesthathumanidentityispredicateduponafundamental“lack,”whichacts thedrivingforceofallhumandesire:“Desireisarelationofbeingtolack.Thisis that, but lack of w e of the most basic components m a s o n e a s the lack of being properly speaking. It isn’t the lack of this or beingwherebythebeingexists”(Lacan,SeminarII223).Therefore,desirecan never be satiated because it is driven by this manque ditre (“want to be or lack ofbeing”),whichhumansseektofillwithvarioussubstituteobjects.Butthebelief that humans can truly fill their lack through such sublimation potentially repre¬ sentsafantasyinitself;thatis,suchsublimationonlyofferspartialfulfillmentfor the subject. In alater seminar, Lacan further complicates tifie concept of desire whenhestatesthat“man’sdesireisthedesireoftheOther,”whichimpliesthatthe subjectdesiresnotonlythats/hereceiverecognitionfromtheOtherbutalsothat s/hebedesiredbytheOther(Lacan,SeminarXI235).'Ineffect,then,thesubject mustalwaysremainlackingbecauses/hemustalwaysdependuponobjectsand other subjects for satiation, and, even then, this satisfaction remains limited. Thus,accordingtoLacan,thefoundationofdesire’sstructureislack,afundamen¬ tal absence that generates both desire and human identity. SeeingLacan’sconceptionofdesireasinherentlydystopicandoppressivefor [ntcrtexts,Vo\. 12, No. 1-2 2008 ©Texas Tech University Press I N T E R T E X T S 1 4 6 the subject, Gilles Deleuze and Felix Guattari sought methods of fusing psycho¬ analysis with Marxist discourse in order to produce aliberatory theory of the human subject that they termed “schizoanalysis.” Many philosophers had tried to resolve the apparently contradictory claims of Freud and Marx, for Marx claimed that “our thought is determined by class (‘class consciousness’)” whereas, “in Freud, we are determined by our unconscious desires (stemming, usually, from familial conflicts)” (Smith 71). For Deleuze and Guattari, these two schemas of desire prove identical, and, consequently, atheory of desire must function “by discovering how social production and relations of production are an institution of desire, and how affects and drives form part of the infrastructure itself. For they are part of it, they are present there in every way while creating within the eco¬ nomic forms their own repression, as well as the means for breaking this repres¬ sion” {Anti-Oedipus 63). Thus, the socioeconomic sphere produces our desires, and simultaneously those desires function as part of Marx’s conception of the infrastructure, yet Deleuze and Guattari do not conceive of desire in terms of lack; instead, they argue that desire is always positive, and, if alack exists, then it is forced upon the subject by the sociocultural milieu in which s/he is situated. These social systems constrain the subject to asystem of morality based on tran¬ scendence, for Deleuze consistently maintained adistinction between morality (basedontranscendence)andethics(basedonimmanence). For Deleuze, morality represents any system that “presents us with aset of constraining rules of aspecial sort, ones that judge actions and intentions by con¬ sidering them in relation to transcendent values,” whereas “ethics is aset of optional rules that assess what we do, what we say, in relation to ways of existing” (“Life” 100). Because of its appeal to transcendence, morality “effectively ‘per¬ verts’desire, to the point where we can actually desire our own repression, asepa¬ ration from our own capacities and power” (Smith 68). Thus, it is such moralistic systems that inscribe lack in the subject, and Deleuze and Guattari believe that only by analyzing unconscious drives and affects (the...

Sorry Seems to be the Hardest Word: Apology as a form of Symbolic Reparation

Almost none of the leaders of the apartheid government apologised during the TRC process. This article argues that it is not too late for these leaders to apologise, and that one should be open to the transcendent value of apologies. Although apology does not fit easily into our individualistic, adversarial legal culture, it does fit into the paradigm of restorative justice. As a form of symbolic reparation, apology can be part of a package of restorative measures. Symbolic reparations (such as apology) have been ordered by courts both in South Africa and internationally. Because of the essentially performative nature of apologies, even incomplete or insincere apologies have restorative value. Incomplete apologies can have value if the apologist exhibits shame or if the apology involves public humiliation. The foot washing gesture of Adriaan Vlok is an example of an incomplete apology with restorative results.

A historical description of the tensions in the development of modern nursing in nineteenth-century Britain and their influence on contemporary debates about evidence and practice

Modern British nursing developed from the mid-nineteenth century and was seen as a morally purifying activity and as a potential force for social cohesion. It was also considered an activity fit for women. However, it embodied a fundamental tension within Victorian sensibility between a kind of rationalistic utilitarianism and a faith in transcendent values. This paper explores this tension and suggests that it can be detected in current debates about practice and evidence in nursing in the contemporary context of a rise of managerialism in public services.

The Usefulness of the Community Nursing Practice Model in Grounding Practice and Research: Narratives From the United States and Africa

A community nursing practice (CNP) model is presented as the synthesis of a decade of experience of caring for persons and communities. Values form the basis of the model and provide the grounding for practice. Transcendent values of respect, caring, and wholeness are explicated in the actualizing values of primary health care: access, essentiality, empowerment, intersectoral collaboration, and community participation. Usefulness of the CNPM in providing a framework for community nursing practice at school-based community wellness centers in both the United States and Africa is described. Narratives of practice and research presented in the unique voice of three faculty members illuminate the model's values and paradigmatic view of person, nursing, community, and environment. These narratives provide insight into how the CNPM has served as a heuristic in the design of creative responses to calls for nursing in community nursing practice, education, and research.

Educating for Virtuoso Living: Papers from the Ninth East-West Philosophers' Conference

The present issue of Philosophy East and West presents a selection of papers from the Ninth East-West Philosophers' Conference held at the East-West Center in Honolulu in 2005. The theme of the conference was education, and given the large number of fine papers presented, the selection for this issue was no easy task. The papers we present here address a common topic?the nature of moral education and the role of aesthetic in moral education and moral practice?though from very different perspectives, and it is because of this variety of approaches to this topic that we present the group of essays gathered in this volume. The link between and aesthetics has been explored extensively in Chinese moral theory. We see this connection exploited in the Daodejing and developed systematically in the Confucian tradition, as Professors Olberding and Thompson each emphasize in their contributions to this issue. This connection has also been remarked upon in the Western tradition. Kant's critical philosophy introduces this line of thought, and it is developed systematically by Schopenhauer, Nietzsche, and Wittgenstein. Schopenhauer argues that ethical and aesthetic has its roots in an immediate intuition of the world as it is in itself and reflects the deepest form of knowledge of reality. Nietzsche suggests that ethical reflection, if it is to be properly humanistic, can only be understood as a kind of aesthetic criticism of biog raphy. Wittgenstein, developing Schopenhauer's views in the Tractatus, argues that ethics and aesthetics are one and the same. This idea is developed further in his Lecture on Ethics, in which ethical experience, the experience par excellence/' is characterized in terms of aesthetic wonder at the existence and beauty of the world, before being meta-characterized as ineffable. The line of thought we see developed by Kant, Schopenhauer, and Wittgenstein focuses primarily on the transcendental dimension of values, and on the fact that when we engage in moral or aesthetic reflection, either in deliberation or in assess ment, we address ourselves directly to values that cannot be reduced to, and which transcend, empirical description. In such reflection, according to this view, we en counter ourselves and the world in a noumenal rather than a phenomenal aspect. Nietzsche, of course, stands outside this consensus in his rejection of transcendental ontology and of transcendental values. While he shares with Schopenhauer and Wittgenstein the view that aesthetic and ethical engagement is the deepest and most primordial form of human engagement with the world and with ourselves as

"A deeper and richer music": The Poetics of Sound and Voice in Felicia Hemans's 1820s Poetry

Felicia Hemans's poetry develops an imagery of sounds and voices as a central thematic paradigm based on stratifications of acoustic effects usually uttered by specific figures or associated with specific places. The voices and sounds in Hemans's poetry are regularly situated within cultural and ideological contexts drawn from history or historically grounded literary and non-literary sources or connected with men and women in identifiable settings and situations. Concentrating on Hemans's 1820s poetic output, this essay suggests that, if her use of sounds undeniably conveys transcendental values and spiritual meanings, it also constructs a situated acoustic dimension that contributes to the narration of specific tales, of historically, geographically, and ideologically rooted narratives. In addition, this poetic elaboration of sounds and voices opens up a reflection on the nature and status of poetry as localized utterance and performance. This essay reconstructs and assesses the pervasive presence of sounds and voices in Hemans's output in order to counter familiar charges of dullness or facileness leveled at her poetry and reveal its carefully orchestrated, as well as consistently situated, nature.

Shut Your Mouth When You're Talking to Me: Silencing the Idealist School of Critical Race Theory Through a Culturalogical Turn in Jurisprudence

Critical Race Theory is currently caught between two conflicting ideologies; the realist and idealist traditions. The realist tradition, which was the tradition of the founders of CRT, has largely come under attack from individuals that have sought to incorporate Continental philosophy in the analysis of racism, the idealists. This idealist shift has forced Critical Race Theorists to abandon structural analyses of racism and focuses on how the philosophy of European thinkers allow for true self- realization without a racial or specific cultural identity. This autonomous self, through unclouded reason, can better arbitrate and determine values and the ideal construction of the social. Since it is only the un-raced self is not burdened by the historical weight of oppression, it is only the un-raced self that can see the truth, or the transcendental values of humanity. This view pretends that subjects can think or experience outside of their socio-cultural location. Drawing inspiration from Derrick Bell's Robesonian inclination, I propose a culturalogical system rooted in formative and transformative relationships African descended people have taken up with the world as an explanative theory of social construction.

Valeurs d'une fonction de Picard en des points algébriques

Using geometric tools introduced by P. Cohen, H. Shiga, J. Wolfart and G. Wüstholz, we show in Theorem 1 that when a certain Gauss hypergeometric function takes an algebraic value at an algebraic point, then another Gauss hypergeometric function takes a transcendental value at a related algebraic point. Using Appell hypergeometric functions, which generalize to two variables the Gauss functions, we study values at algebraic points of a new transcendental function defined in terms of these two functions. By Theorem 2, these values correspond to abelian varieties in the same isogeny class. Using a result of Edixhoven–Yafaev [B. Edixhoven, A. Yafaev, Subvarieties of Shimura varieties, Ann. of Math. 157 (2003) 621–645], this last result is in turn related to the distribution of the moduli of such abelian varieties in certain Shimura varieties.

The Psychology of Patriotism

PATRIOTISM can be a force for good or evil. American patriotism helped vanquish fascism; German patriotism helped create and sustain it. Wars of national liberation depend on patriotic fervor to oppose colonial rule; unfortunately, ethnic cleansing draws on this same fervor. Appeals to the transcendent value of the nation-state can be progressive or regressive. But regardless of the purpose to which patriotism is harnessed, all forms of it share similar psychological dynamics. Patriotic symbols such as the nation--including its manifestations in images like the flag or the Founding Fathers--represent the fulfillment of our longings for connectedness and safety. In this sense, the nation is a metaphor for a family. Families serve the function of providing psychic security and attachment. We project onto ever-expanding forms of social authority the longings originally satisfied by parents in childhood. It's easy to see the workings of these two needs in our collective responses to the attack of 9/11 and to the devastation visited on New Orleans and the Gulf Coast by Hurricane Katrina. In the first instance, people looked to government to provide security and defense, including a muscular retaliation against our enemies. On a symbolic level, looked to our leaders to provide the protection and strength usually associated with fathers. In the second instance, people looked to government to provide care and nurturance, a safety net--qualities associated in our culture with mothers. While patriotism draws a great deal of its energy from the unconscious mind, it is not reducible to it. That is, social attitudes and behaviors are the products of a complex interplay between the rational and irrational, conscious and unconscious, private and public factors. Nevertheless, one of the reasons that patriotic fervor can be so passionate--and, as a result, so vulnerable to manipulation and exploitation--is that its roots lie in deep levels of the psyche. Patriotism is a container for a range of psychological needs that originally play themselves out in the family. Over 50 years of psychological research have established that human beings have an innate need for attachment and recognition and that not only is the satisfaction of this need essential for psychological and physical survival, but its frustration is one of the primary sources of mental suffering. (1) I see such suffering ever day in my consulting room--families in which parents can't empathize with their children or each other, or narcissistically use their children, or neglect them altogether. I see children who grow up taking care of others instead of themselves or who retreat from intimacy because of fears of rejection and abandonment. Furthermore, the helplessness of the human infant and its absolute dependence on adult caregivers for survival generates a powerful need for protection and an idealization of the power and authority of these caregivers. When parents are protective and reasonable, children grow up with a basic sense of security and an ability to rely on others. When parents fail to protect children and exercise their authority in arbitrary, frightening, or inconsistent ways, children grow up with a basic sense of insecurity and difficulty trusting others. Unfortunately, this latter scenario is all too common. However, the fact that our needs for connection and security are often thwarted does not mean that they go away. We continue to long for recognition and relationships of mutuality even as often suffer from loneliness. And continue to seek security even as feel unsafe and unprotected. In this context, it's easy to understand the powerful psychic meanings of patriotism. To feel like an American, to identify with the United States of America, is to feel at once safe and connected. Patriotism establishes a we that satisfies the longings for connectedness and affiliation that are so often frustrated in our private lives. …

The Social Sources of Authenticity in Global Handicraft Markets

What happens to authenticity in the age of global markets? Rather than enforce such sharp dichotomies as ‘authentic/inauthentic’ (object) or ‘exploited/not-exploited’ (artisan), this article recognizes that the notion of authenticity evolves and gains strength through a process of differentiation that largely relies on the social situations that the artisans, the sellers and the buyers inhabit. This article documents how the Thai artisans of the Hang Dong district have diversified their notions of authenticity in producing and marketing their ethnic and tourist arts. Handicraft artisans and entrepreneurs sometimes create multiple meanings of authenticity to accommodate, modify, and at times resist, the effects of globalization on local culture and local economic life. These different understandings of authenticity initially direct the course of production and exchange; but new, sometimes unexpected, understandings emerge in the course of action. The four social sources of authenticity are reactive identity, reluctant engagement, complicit appropriation, and transcendental values. Each source has a different effect on how much local control artisans exert in production and exchange and how long traditional motifs and production processes endure in the commercial market for crafts.

Social Studies Teachers’ Views on Committed Impartiality and Discussion

Nearly twenty years ago, Kelly (1986) forcefully argued that teachers had a responsibility to disclose their positions on controversial issues during discussion. Yet, while thoroughly grounded in theory, Kelly did not include classroom teachers’ responses in his call for teacher disclosure. This paper reports the responses to Kelly’s call for teacher disclosure from twelve secondary (grades 7-12) social studies teachers in a rural county located in a northeastern state. Analysis of interview transcripts revealed that teachers generally rejected disclosure of their position in favor of the role of an impartial facilitator for two primary reasons. First, teachers felt there was no guarantee that the tolerant environment they were trying to create in their classrooms would be present in the larger community. As a result, nine of the twelve teachers, in fear of a community backlash, rejected disclosure. Second, teachers preferred to disclose their commitment to a set of transcendent values such as tolerance, justice, and equality rather than disclose a point of view on a controversial issue. Fostering such values was seen by the teachers in this study to be more important than disclosure and could better be done by assuming the stance of neutral impartiality despite the acknowledgment that the stance was problematic. Implications and suggestions for future research are considered.

The Language of Virtues: Toward an Inclusive Approach for Integrating Spirituality in Management Education

There is an increasing recognition that spirituality is an important variable in organizational life, and in the study and practice of management. As a result, a growing number of management educators are incorporating discussions of spirituality in the workplace into their classrooms. Because of the newness of this field and the lack of experience with teaching about this topic, it is important to pay attention to issues of language when speaking about spirituality in the workplace. The first key issue that management educators will face is what language to use that will be effective and inclusive. In this paper we will address the issue of a working definition of spirituality for the academic or training classroom and how the management educator can create a bridge from the personal to public language for the group learning process. We shall introduce the concept of virtues (transcendent values such as compassion, courage and integrity) as an inclusive language that can integrate the private languages of individual spiritual traditions into expressions of positive organizational practices. This includes a simple model for extracting a public language and learning exercises we have found useful. In addition, the implications of inclusive language will be considered in relation to the need for an expanded learning paradigm.

Deleuze Becoming Nietzsche Becoming Spinoza Becoming Deleuze

Must everything that one has to combat, that one has to keep within bounds or on occasion banish totally from one's mind, always have to be called evil! Is it not the way of common souls always to think an enemy must be evil! Nietzsche, Daybreak, Section 76 Picture "the enemy" as the man of ressentiment conceives him-and here precisely is his deed, his creation: he has conceived "the evil enemy," "the Evil One," and this in fact is his basic concept, from which he then evolves, as an afterthought and pendant, a "good one"-himself! Nietzsche, On the Genealogy of Morals, Essay One, Section 10 "Have I been understood? Dionysus versus the Crucified." With this line, Nietzsche's published corpus ends. But what exactly is meant by this remark? I would like to suggest that it in fact encapsulates Nietzsche's entire philosophical project, a project that, for all its inconsistencies, remained steadfast in its opposition to any transcendental move beyond what he called quite simply "this world." Nietzsche's rejection of any move to a supersensible, ideal world Beyond stands at the core of his critique of Plato, of Christianity, of Kant, and of that myriad collection of manifestations of what he called the "ascetic ideal." In what follows, I want to argue that on this point, as on many others, Deleuze is Nietzsche's heir insofar as Deleuze wants to remain within what he calls the plane of immanence. Specifically, I want to suggest that a Deleuzian politics distinguishes itself by refusing to appeal to any transcendental justification for the positions it adopts. In so doing, it challenges the various versions of Kantianism that currently dominate the ethical-political landscape. What I hope to show in the following pages is that by explicitly refusing Kant and choosing to operate entirely within the plane of immanence, we can imagine Deleuze issuing a final remark akin to the Nietzschean remark with which I began, namely, "Have I been understood? Spinoza versus Kant." On several occasions, Deleuze notes a distinction between ethics and morality that speaks to his desire to remain within the immanent. In a 1986 interview with Didier Eribon following the appearance of his book on Foucault, Deleuze put the distinction this way: Morality presents us with a set of constraining rules of a special sort, ones that judge actions and intentions by considering them in relation to transcendent values (this is good, that's evil...); ethics is a set of optional rules that assess what we do, what we say, in relation to the ways of existing involved.1 Nietzsche of course is well known for being the philosopher who sought to go "beyond good and evil." But what he meant by this has often been crudely misunderstood as precisely the opposite of what he wrote; that is to say, to go "beyond good and evil" is misunderstood as meaning to go beyond any normative judgment at all. Even a casual reader of Nietzsche cannot fail to note, however, that Nietzsche is continually making judgments, even normative judgments about cultures and cultural practices, so surely going "beyond good and evil" did not entail the nihilistic and empty relativism of unconditional acceptance that precludes judgment altogether. In fact, Nietzsche indicates this explicitly when he notes that the intention behind "that dangerous slogan" at the title of his book Beyond Good and Evil was not to go beyond judgment, and he closes the First Essay of On the Genealogy of Morals by commenting that "beyond good and evil" "At least . . . does not mean 'Beyond Good and Bad.'" The difference between "Good and Evil" and "Good and Bad" is the ostensible topic of the Genealogy's First Essay, and reflecting on this difference is the very first topic Deleuze addresses in Nietzsche and Philosophy. For Nietzsche, the distinction between "Good and Bad" remains in some sense grounded in the natural, while the "Good and Evil" distinction is grounded in the divine: where the originators of judgments of "Good and Bad" had sufficient confidence in their own natural instincts to establish these moral categories on their own, the originators of judgments of "Good and Evil" lacked this confidence-in Nietzsche's language, they lacked the strength-and they sought a transcendent justification for their judgments in the will of God. …

Hitler's Aesthetics: A Psychoanalytic Perspective on Art and Fascism

Mankind has a natural drive to discover beauty. How rich the world will be for him who uses his senses. Furthermore, nature has instilled in everyone the desire to share with others everything beautiful that one encounters. The beautiful should reign over humans; the beautiful itself wants to retain its power. —Adolf Hitler, 1941 (quoted in Spotts, 2003, p. 119) Beauty, the formal aspect of idealization, can embody the finest and most transcendent values in human aesthetic experience (Hagman, 2002), but beauty can also be perverse and in some instances it can serve the needs of evil. This paper will examine the dark side of beauty. We will see how beauty can become grotesque and ultimately be destroyed when it is forced to fulfill the needs of the most terrible of self-disorders. In his book Hitler and the Power of Aesthetics Frederic Spotts (2003) argued that our image of Hitler as a monster is incomplete. He asserted that historians have failed to appreciate the place of Hitler’s aesthetics in our understanding of his motives and aims. Spotts pointed out that the young Hitler pursued a career as an artist for a number of years, until professional failure and the opportunity for political success offered him the narcissistic gratification through demagoguery that he so longed for from the arts. Once in power, it was Hitler’s obsession with aesthetic matters that dominated his passion for culture and disguised his hatred and aggression. Monomaniacal, he pursued the destruction of Western culture in his quest to remake and mold the aesthetic landscape according to his own idealized and grandiose self-image. In the face of his own self-disintegration, this passion for a depersonalized and inhuman beauty became

The Curious and Neglected Tale of La señora Cornelia

Of Cervantes' Novelas ejemplares, La senora Cornelia is probably the most neglected. In a valiant attempt to rescue it from obscurity, Peter Dunn uncovered the tale's importance to a full understanding of the moral and philosophical structures that inform Cervantes' works. This essay sets out to show that the tale has another, complementary identity worthy of attention, an identity constituted by the manner of its telling rather than by its ideological framework. While La senora Cornelia reveals a vision of larger patterns of transcendental values and eternal verities, the fascinating detail of the text reveals the strong perception, not that truth does not exist, but that reality is never fully readable because reality, like fiction, is arbitrary. Cervantes, the writer who relishes detail, with wry amusement shows here how irrelevant detail can be. This is a text rich in tonalities and mischief, that makes fun of both idealistic and realistic modes of fiction.De las Novelas ejemplares, La senora Cornelia...

The alternating groups and K3 surfaces

In this note, we consider all possible extensions G of a non-trivial perfect group H acting faithfully on a K 3 surface X . The pair ( X , G ) is proved to be uniquely determined by G if the transcendental value of G is maximum. In particular, we have G / H ≤ ( Z / ( 2 ) ) ⊕ 2 , if H is the alternating group A 5 and normal in G .

Professionalizing global management for the twenty‐first century

PurposeThis paper seeks to argue that global management should be considered by practitioners, educators, regulators and society at large as a true professional discipline. While in its current form it may not meet all the defining criteria of a profession, true professionalism is the best guiding principle as progress is made.Design/methodology/approachThe paper reviews recent critiques of management education, synthesizes the generally agreed criteria of a profession, and applies that framework to the case of management.FindingsGlobal management needs to further develop a body of knowledge that is both theoretically grounded and instrumental for practice; it needs to raise the bar in terms of professional qualification through existing accrediting bodies; and it needs to articulate and formally adopt a set of core values and principles of conduct, determining how it serves the broader interest of society.Originality/valueIt is important that all key actors assume true professionalism as a guiding principle for the future. The challenges ahead need to consider the ongoing construction of a solid body of knowledge, the revision of MBA degree requirements and the establishment of a set of core transcendental values that should guide professional practice. Academic institutions and practising executives alike must share a commitment to building a global management knowledge base that will not only improve the quality of management practice, but also earn management its professional status.

Subversive Demythologizing in Calderon de la Barca's Fineza contra fineza : The Metamorphosis of Diana

This paper briefly examines how seventeenth-century Spanish Golden-Age dramatist Pedro Calderón de la Barca treats the classical Diana-Actaeon motif in Fineza contra fineza. The paper contends that Calderón's approach to myth, as underscored in Fineza contra fineza, is subversive in intent, and meant to defy, rather than support, the prevailing social, political, and philosophical structures of his society, thus accentuating the transcendent value of Fineza contra fineza, a relatively unknown play in the dramaturge's repertoire.

Caring for Students in School Using a Community Nursing Practice Model

Nursing theories are needed to illuminate the complexity of caring for students in school settings within the broad context of connections to families and community. This article describes the application of a community practice nursing model to school nursing. The application, embedded within a nursing situation, demonstrates an environment in which school nursing is practiced from the transcendent values of respect, caring, and wholeness.