The integration of Artificial Intelligence (AI) in education has underscored the urgent need to equip educators with essential AI literacy and related competencies. This paper highlights the critical importance of advancing research on the development of teachers' AI literacy, particularly through targeted professional development programs. To address this need, the study piloted a training program involving 19 mid-career teachers in Singapore. Over the course of six weeks, participants engaged in an intensive 18-hour program designed to enhance their ability to integrate AI into educational practices, with a strong emphasis on ethical considerations. Mixed methods were employed. Data collection included pre-and post- intelligent Technological Pedagogical Content Knowledge (TPACK) surveys, teachers’ perceptions on AI, in-class group discussions, and post-individual written assignments. Data analyses included content analysis and quantitative data analysis. The results showed a significant enhancement in i-TPACK, accompanied by a shift in their overall perceptions of AI. The teachers not only acquired a good understanding of ethical frameworks but also demonstrated adept application in envisioning innovative AI in teaching, schools, and assessment. They formulated tailored action plans for implementing AI in their respective schools. Furthermore, the study employed a novel analytical matrix based on the Aristotelian tripartite division of knowledge—episteme, techne, and phronesis—to compare action plans between teachers with higher and lower perceived i-TPACK levels, focusing on AI’s application in teaching, schools, and assessment. This study contributes valuable insights into teacher professional development concerning AI in education and informs the implementation of AI in teaching practices.

Oxygen isotope-based evidence for stepwise climate cooling aligns with the tripartite division of the Ordovician

This paper explores the complexity of Plato’s approach to mimesis and poetry, focusing on his critique in Republic Books II, III, and X. While Plato dismisses poetry as ethically and epistemologically flawed, his arguments reveal a deeper tension between philosophy and artistic representation. Through an analysis of Plato’s tripartite division of reality, the critique of imitation, and the ethical concerns surrounding poetry’s influence, the paper examines whether his rejection of art is absolute or if it leaves room for an alternative poetic function. Drawing on Stephen Halliwell’s interpretation, the study highlights how Plato’s stance is shaped by a broader philosophical concern with truth, knowledge, and the role of art in society. The analysis considers whether Plato’s discussion of mimesis is not merely an attack on art but part of a larger philosophical negotiation over the intersection of aesthetics, morality, and epistemology.

One of the most significant figures in Western philosophy is Plato, who developed the theory of the soul that profoundly influences the understanding of human nature and existence. According to Plato, the tripartite division of the soul consists of the logical (logistikon), the spirited (thymoeides), and the appetitive (epithymetikon), with emotion residing in the spirited part. Since ancient times, the connection between emotion and an individual's behavior has been evident, as seen in the Delphic maxim "know thyself" and the Platonic assertion that "the whole process of learning has an emotional basis." This work delves into the deep philosophical exploration of the foundations of emotional intelligence through the fundamental Platonic works Republic, Phaedrus, Phaedo, Charmides, Alcibiades, and Gorgias, demonstrating that the tripartite soul and "know thyself" constitute the primary foundation for its subsequent development.

During the Middle Bronze Age (ca. 2000–1500 BC), the Carpathian Basin witnessed new cultural groups characterized by distinctively different pottery styles and burial rites but unified by the occupation of sites surrounded by ditches or combinations of ditches and ramparts (Bóna 1975; Kovács 1984; Sørensen and Rebay-Salisbury 2008). Due to their long occupation, many such sites are classified as multi-layered settlements (Gogâltan et al. 2014; Jaeger 2016). Despite extensive research, there remains a lack of detailed information on the absolute chronology, spatial development, and chronological relationships between settlement occupation and fortification construction (Jaeger 2016; Staniuk 2021). Most site chronologies are based on funerary ceramic typologies associated with broad temporal ranges and high uncertainties (Jaeger 2016; Staniuk 2021). Kakucs-Turján is only one of nearly 190 multilayered Middle Bronze Age (MBA) settlements in the Carpathian Basin with a tripartite division of space (Harding 2018; Jaeger 2016) (Figure 1). This, combined with its high-resolution archaeological record makes it ideal for investigating the diachronic relationship between MBA habitations and fortifications (Filatova 2020; Staniuk 2020).

Abstract: Accounts of the United Nations International Women’s Year (IWY) have often depicted a tripartite division in which the West, East, and Third World advanced divergent definitions of the problems of women and disagreed bitterly over solutions and priorities. The World Conference of the IWY, held in Mexico City in June 1975, has thus been recounted in terms of a “showdown” between “western feminists” and “Third World women.” This article examines the IWY from the vantage point of Ghana—a former British colony that was firmly aligned with the Third World bloc in 1975. We locate Ghanaians’ engagements with the IWY in a longer trajectory of historically contingent and competing claims to know, organize, and represent women. We argue that these representational struggles can be best understood via an interscalar analysis, which identifies how conflicts across global blocs were closely connected to and shaped by in-country contestation, and vice versa.

This study examines the process by which the Kija Joseon theory (箕子朝鮮說), which first emerged in the late Goryeo period, became established within the framework of Korean historical narratives by the early Joseon period. The theory originated as an external tradition formed in China and was embellished through successive reinterpretations following the Han dynasty. Within the ancient Korean states, there existed an indigenous perception of ancestral origins and a distinct tradition centered on Dangun and Old Joseon. There is no evidence that Kija Joseon was recognized as an independent historical period. During the early Goryeo period, references to Kija began to appear within the diplomatic rhetoric of neighboring states. Concurrently, the spread of Confucian culture, the activities of Chinese immigrants, and the influx of Song dynasty culture worked in concert to gradually expand and deepen perceptions of Kija. Notably, Kija was first mentioned in Goryeo’s diplomatic documents in 1055 (9th year of King Munjong), over a century after the Later Tang first raised the figure of Kija in 933 (16th year of King Taejo). This delay suggests that the intellectual foundation necessary to reinterpret Kija as a diplomatic and civilizational asset had gradually developed within Goryeo through the internal consolidation of Confucian culture. In the late Goryeo period, Yi Seung-hyu’s Jewang Ungi (帝王韻紀) marked the first attempt to sever the narrative of Wanggeom Joseon prior to Kija’s arrival and establish Kija Joseon as a distinct historical period, separate from Dangun Joseon. This work effectively systematized the historical schema linking Dangun to Kija. However, perceptions denying the historicity of Kija Joseon, such as those found in Samguk Yusa (三國遺事), continued to coexist during this time. Following the Yuan dynasty’s influence and the subsequent adoption of Neo-Confucianism, Kija Joseon increasingly came to be accepted as a historical reality, and the coexistence of Dangun and Kija in historiography became more widely recognized. In the Joseon dynasty, Kija Joseon had a significant impact on the decision of the dynastic name and Kija gradually came to be regarded as the founding ancestor of the Later Joseon. Official historiographical works of early Joseon, such as the Dongguk Tonggam (東國通鑑), codified the tripartite division of Gojoseon into Dangun Joseon, Kija Joseon, and Wiman Joseon. Through this, Kija Joseon became firmly established within the historical framework of Korea.

Historians globally tend to follow a common periodization model, especially the traditional tripartite division of history into Ancient, Middle, and Modern periods. This approach, however, often overlooks the unique histories of different regions and carries inherent biases. Mercedes Garcia Arenal, a prominent Spanish historian, adopted this conventional periodization to analyze Morocco’s history, arguing that Morocco transitioned into the Modern Age in a similar way to Western countries. In her work Ahmad al-Mansur: The Beginning of the Modern Age, Arenal supports this view by citing political and economic developments in Morocco during the 15th and 16th centuries, particularly focusing on Morocco’s interactions with Europe. This article critically examines Arenal’s thesis, arguing that her application of Western-centric periodization to Morocco is unconvincing. Morocco did not undergo the transformative changes associated with the Modern Age. Rather, the economic, political, and social structures that characterized the Middle Ages persisted until the establishment of the Protectorate in 1912. Thus, applying the same periodization model to Morocco leads to a distorted understanding of its historical development. Additionally, alternative periodization models proposed by Moroccan historians, such as Houbaida’s, are also found to be insufficient in addressing the underlying issue. While Houbaida presents a different framework, it does not fully overcome the challenges posed by Western periodization models or account for the complexities of Morocco’s history. Given these shortcomings, it is clear that historians must urgently reconsider the periodization of Morocco’s history. A more contextually appropriate model is needed to reflect the region's unique trajectory, one that moves beyond the limitations of traditional Western frameworks and offers a more accurate understanding of Morocco’s historical development.

Max Weber remarks that Confucianism was unconducive to the emergence of capitalism in premodern China because it did not foster trust among strangers, unlike Protestantism in Europe. In response, I propose a tripartite division of trust: (1) empirical trust based on observation; (2) precursory trust that is prereflective, not based on observation, but serves as an indispensable preunderstanding out of which empirical trust can emerge; and (3) apodictic trust that goes beyond empirical trust and claims that one should be inclusive toward people, not based on any desirable consequence but out of apodictic moral duty. This apodictic trust can be expressed as follows: “Trust a person unless one has good reasons not to do so.” Although this formula is not “unconditional” in the sense of Kantian ethics, I would still call it “apodictic” because it obliges people to trust one another in an indefinitely vast number of cases. Recent philosophical literature primarily focuses on empirical trust, but this essay presents a tripartite framework that expands the boundaries of trust beyond direct experience. I respond to Weber by a synthesis: Confucianism emphasizes precursory trust, while Protestantism stresses apodictic trust, yet some Confucian texts also convey the notion of apodictic trust.

The encoding of weather events reveals a tripartite division of argument- type, predicate-type, and argument-predicate-type. I argue in this article that speakers of Kinyakyusa underscore the predicate-type and partially the argument-type although the predicate-type predominates. Compared to other Bantu languages, Kinyakyusa resembles Sepedi and Sesotho, which are spoken in South Africa, and Kiswahili, which is spoken in East Africa, as regards the properties of the cognate arguments of weather events. Kinyakyusa reveals that the arguments of weather events occupy the subject and/or object position; however, the post-verbal cognate objects do not trigger the affixing of object prefixes on to verbs, which is an indicator of less properties of objecthood but much predominance of the predicate- type. Furthermore, each predicate selects a specific weather event and the assignment of the nominal prefix of the specific weather event helps speakers to provide a proper semantic interpretation of the argument. This makes the language predominantly predicate-type. Keywords: Arguments, construe, Kinyakyusa, predicates, weather events

The aim of this work is, first and foremost, to illustrate the characteristics and properties of the dichotomy between “right” and “left” in Valentinian Gnosticism. It will be shown that this dichotomy always has an ontological significance and implies a hierarchical distinction within the tripartite division of substances characteristic of Gnosticism, functioning not as a fixed structure but as a relational and dynamic articulation. Once the fundamental traits have been outlined, and assuming that the core ideas of Gnosticism can be derived from its hermeneutics of Scripture, the research will proceed by exploring possible New Testament sources for this dichotomy.

Oophytum (Aizoaceae) is a locally endemic genus of the extremely fast-evolving subfamily Ruschioideae and consists of only two formally accepted species (Oophytum nanum and Oophytum oviforme). Both species are leaf-succulent dwarf shrubs and habitat specialists on quartz fields in the Knersvlakte, a renowned biodiversity hotspot in the arid winter-rainfall Succulent Karoo Biome of South Africa. Quartz fields present specialised patchy habitats with an island-like distribution in the landscape. Oophytum oviforme grows in the south-western part, whereas O. nanum covers most of the remaining Knersvlakte. These species co-occur in a small area, but within different quartz islands. We investigated the effects of the patchy distribution, environmental conditions and potential effects of palaeoclimatic changes on the genetics of Oophytum. Phylogenetic and population genetic analyses of 35 populations of the genus, covering its entire distribution area, were conducted using four chloroplast DNA markers and an amplified fragment length polymorphism dataset. These were combined with environmental data via a principal component analysis and comparative heatmap analyses. The genetic pattern of the Oophytum metapopulation is a tripartite division, with northern, central and western groups. This geographical pattern does not correspond to the two-species concept of Oophytum. Only the western O. oviforme populations form a monophyletic lineage, whereas the central populations of O. oviforme are genetic hybrids of O. nanum populations. The highly restricted gene flow often resulted in private gene pools with very low genetic diversity, in contrast to the hybrid gene pools of the central and edge populations. Oophytum is an exceptional example of an extremely fast-evolving genus that illustrates the high speciation rate of the Ruschioideae and their success as one of the leading plant groups of the drought-prone Succulent Karoo Biome. The survival strategy of these dwarf quartz-field endemics is an interplay of adaptation to diverse island habitats, highly restricted gene flow, occasional long-distance dispersal, migration, founder effects and hybridisation events within a small and restricted area caused by glacial and interglacial changing climate conditions from the Pleistocene to the Present. These findings have important implications for future conservation management strategies.

Abstract In the vein of important observations made by several scholars, in this article I discuss a variegated corpus of early sefirotic passages attesting to the prevalence and conventionality of spherical perceptions of the sefirot, already at the earliest stages of the sefirotic literature known to us. First, I show that for at least a substantial number of the earliest authors, seeing the sefirot as a set of concentric, hierarchical spherical divine entities was a self-evident premise. Second, I offer a tripartite division of the material, based on the different types of inner hierarchies characterizing the spherical descriptions. For each of these types I offer a relevant ideational context, related to contemporary cosmological conventions as well as to various theological notions.

Abstract The destiny of the soul after death occupies an important place in religious literature. Chapter 7 of the Pahlavi book Dādestān ī Mēnōg ī Xrad (“The Judgments of the Spirit of Wisdom”), which belongs to the genre of andarz literature and contains mostly practical wisdom for Zoroastrian laymen, presents a detailed description of the architecture and role of three otherworldly abodes that await souls in the afterlife. This description contains many architectural and religious features, which characterize these abodes in most Pahlavi literature. The narrative structure of the chapter constitutes a dialogue between a wise man (dānāg) and the Spirit of Wisdom. In the latter’s responses, a descriptive tripartite division of the afterlife is presented. This architecture of heaven and hell reflects different Zoroastrian traditions that were developed to adapt the afterlife to the tripartite ethical tenets of Zoroastrianism.

Sustainable development of the resource ‘land’ is increasingly being discussed with a focus on rural areas. Understanding is key to solving land use conflicts. It can lead to joint solutions and can thus enable sustainable development at a practical level. It goes beyond environmental consciousness, which is related to general issues, and instead aims to address concrete challenges in the context of sustainable development at an applicable level. ‘Understanding’ with regard to land use conflicts has not yet been defined in the literature. Based on this motivation, it is the aim of this study to create the construct of ‘understanding’ conceptually, to validate it empirically with structural equation modelling, and to demonstrate that understanding might be an important prerequisite for sustainable development. In this case, the focus is not on a general kind of understanding, but rather on specific aspects of understanding in relation to the agriculturally shaped environment in rural areas. The empirical data for the paper were collected by means of a large-scale population survey in Western Pomerania, Germany, a rural peripheral region characterized by typical land-use conflicts in predominantly rural areas. A tripartite division of the construct into cognitive, emotional, and opinion levels was derived theoretically. The construct is supported empirically and that it can be applied as an SDG indicator. Thus, the refined construct of understanding the agriculturally shaped environment can make a substantial contribution towards closing the knowledge/attitude-behavior gap.

he purpose of this paper is to examine how birds and avian metaphors are used by Arab writers in diaspora to reflect themes of exile, displacement and dispersion. In particular, in Inaam Kachachi’s The Dispersal (2023) and Walid Nabhan’s Exodus of the Storks (2021) birds and avian images are thematically and aesthetically significant motifs since the covers of some editions of the two novels feature a scene from each novel in which birds are of great importance to some characters, key events and sociopolitical, historical and cultural contexts of the texts. The deployment of these imageries on the covers of some editions represents a relatively recent tendency adopted by Western publishers to reflect the complex nature of literary representations of recent developments in the Middle East rather than relying on a long history of Orientalism to mediate this process of presentation. Furthermore, the study draws on the tripartite division of the notion of translation by Roman Jakobson (1959), particularly, his notion of the intersemiotic translation to highlight the links between a novel’s cover design and the themes that it depicts.

This paper investigates metalinguistic concepts and language attitudes toward Mexican Spanish varieties and Spanish-Amerindian language contact in Oaxaca, Mexico. Theoretical-methodological approaches from Perceptual Dialectology and Metapragmatic Sociolinguistics are used to analyze non-linguists’ views of linguistic variation and their prestige attributions in the multilingual communicative space of southern Mexico. On the data basis of semi-narrative interviews with speakers from the metropolitan region of Oaxaca, we discuss the results of a discourse analysis of these perceptions. The results show a tripartite division of the Oaxacan dialectal space with sporadic mention of salient linguistic features for each conceptualized variational space, an overt prestige for the urban Oaxacan variety and its close link to the Mexico City standard, and a negative attitude toward linguistic interferences coming from Spanish-indigenous language contacts.

Hannah Arendt has never held a significant place in anthropology. Perhaps her focus on mid-twentieth-century Europe and the USA, where she misunderstood Black struggles, outdates her for a twenty-first-century global discipline. However, this article argues that core aspects of Arendt's oeuvre can advance debates on relational subjectivity and political action because her efforts to think past the scourge of totalitarianism in Europe parallel the discipline's own efforts to think past colonialism everywhere else in the world. These two intertwined phenomena require the same undoing of “modern” Western political discourse, particularly its emphasis on bounded entities like individuals, nations, and states. The article synthesizes Arendt's work on subjectivity and action to unite the anthropology of personhood, existential-phenomenological anthropology, and political anthropology for the sake of an ontology of subjectivity supporting progressive politics. It, firstly, presents Arendt's tripartite division of human existence—labor, work, and action—to convey her unique understanding of political life. Secondly, it presents the relational subject as composed of an inner plurality but appearing as a singularity requiring recognition from a plurality of other such subjects. Thirdly, it argues that Arendt's view of council-style politics exemplifies a generic polity allowing relational subjects to simultaneously reconstitute themselves and their polity through joint action. Fourthly, it examines her argument that racism marks the end of humanity so we can align her work with decolonial anthropology. This tricky task requires us to unpack Arendt's Conradian representations of the colonized to understand how imperialism abroad pre-conditioned the destruction of political life in Europe through totalitarianism.

Holocene ice wedges at 16 sites in the Northwestern Siberia were studied, the age of ice wedges was determined, and stable isotope data ( 18O and 2Н values) for all studied ice wedges have been summarized. The δ2H-δ18O ratio and the dexc values for ice wedge ice indicate good preservation of the isotope signal of winter precipitation in ice, which allows to use the obtained δ18O values for paleotemperature reconstructions. The isoscapes (lines of equal 18O values) created for the Holocene ice wedges and modern ice veinlets are generally submeridional; the 18O values decrease from west to east of the study area. Taking into account a new Holocene tripartite division scheme it was shown that the mean January air temperature (TmJ) in the Northwestern Siberia ranged approximately from -21 to -30°С during Greenlandian and the first half of the Northgrippian stage of the Holocene (11,4 to 6 cal ka BP) and approximately from -24 to -27°С from the end of the Northgrippian - to the Meghalayan stage of the Holocene (5,2 to 0,9 cal ka BP). The Holocene isotherms are close to the modern sub-meridional position and show an eastward decrease in TmJ values. Winter climatic conditions in the Northwestern Siberia were generally stable during the Holocene, meanwhile TmJ was on average 1-2°C lower than modern ones.

Today, it is highly controversial in Western societies, that humans are made in the image of God (“imago Dei”). This article is looking for a unique feature of man that can justify his special position. The methodological approach consists of contrasting research results and social developments documented in current publications with modern theological and philosophical publications. Our intelligence and the fact that we are self-aware are no longer sufficient as a unique human feature, because biology, palaeoanthropology and computer technology call it into question. This article shows that the soul remains the unique feature of the human being. But often no clear distinction is made between the transcendent soul and the immanent mind. The article therefore emphasises that the soul is transcendent, eternal and a gift of God from transcendence. In order to achieve this, we must abandon the bipartition of man into body and soul and accept the tripartite division of man into body, mind and soul. The transcendence of the soul provides us with a justification for why humans and only humans are “imago Dei”. This gives us a basis for claiming the right of every human being for life and personal realisation.