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A critical overview on corporate mindfulness 对企业正念的批判性概述
Pub Date : 2020-09-25 DOI: 10.33422/2nd.shconf.2020.09.236
Majd Hammoudeh
Examining and interrogating theories associated with institutional interests have shaped the contemporary understanding of mindfulness. Critical thinking offers new areas of reasoning; Mindfulness, for example, has not been criticized for its original purpose, core notions and values; critiques rose depending on where it has been positioned; in schools, military, corporate sphere or other settings. This paper discusses three theories. First, to understand how mindfulness training is thought of in a capitalist sphere generating neoliberal subjects and used as a ‘disruptive technology of the self’, Michel Foucault’s theories on power and governmentality are reflected on and connected to contemporary mindfulness trends in organizations. Secondly, to flag out the dynamization and speed of change witnessed in recent decades, a theory of societal acceleration, based on Hartmut Rosa’s, is connected to mindfulness within organizations featuring dynamic working environment to reflect on how stakeholders are affected by the phenomenon. Lastly, to actually perceive who are the organizations’ stakeholders and how they are affected by decisions taken by their organizations keeping in focus the social responsibility these organizations are claiming, stakeholder’s theory is mirrored on, with a clear mention to Corporate Social Responsibility (CSR), to be investigated in connection to mindfulness.
研究和质疑与制度利益相关的理论,塑造了当代对正念的理解。批判性思维提供了新的推理领域;例如,正念并没有因为其最初的目的、核心概念和价值观而受到批评;批评的声音随着它所处位置的不同而增加;在学校、军队、企业领域或其他环境中。本文讨论了三种理论。首先,为了理解正念训练如何在资本主义领域产生新自由主义主体,并被用作“自我的破坏性技术”,米歇尔·福柯关于权力和治理的理论反映了当代组织中的正念趋势,并与之联系起来。其次,为了指出近几十年来所见证的变化的活力和速度,基于哈特穆特·罗莎的社会加速理论与具有动态工作环境的组织内的正念联系起来,以反映利益相关者如何受到这种现象的影响。最后,为了真正了解谁是组织的利益相关者,以及他们如何受到组织所采取的决策的影响,同时关注这些组织所声称的社会责任,利益相关者的理论被反映出来,明确提到了企业社会责任(CSR),将与正念相关进行调查。
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引用次数: 0
Neurobiology and Criminal Responsibility: M’Naghten to Elmore 神经生物学和刑事责任:naghten到Elmore
Pub Date : 2020-09-25 DOI: 10.33422/2nd.shconf.2020.09.237
J. Brewer
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引用次数: 0
Evaluation of the results of criminal interventions in sexual violence cases: Redefining Justice from the Perspective of Psychological Needs of Sexual Violence Victims 性暴力案件的刑事干预效果评价:从性暴力受害者心理需求的角度重新定义正义
Pub Date : 2020-09-25 DOI: 10.33422/2nd.shconf.2020.09.235
Sepideh Mirmajidi
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引用次数: 0
The Legal Certainty of The Sale And Purchase of Land that Has Not Been Title Transferred in Simpang Perak Jaya Village, Kerinci Kanan Sub-district, Siak Regency, Riau Province (A Case Study on Freehold Title Number 733) 廖内省锡雅县Kerinci Kanan街道新邦霹雳加亚村未转让土地买卖的法律确定性(以733号永久业权为例)
Pub Date : 2020-09-25 DOI: 10.33422/2nd.shconf.2020.09.239
Rico Pratama Purnomo
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引用次数: 0
Love as Caring Maturity: A Criticism of the Love Triangle Theory and Presenting a New Approach to Love in Couple’s Relationships 爱是关怀的成熟:对三角恋理论的批判,为夫妻关系中的爱提供一种新途径
Pub Date : 2020-09-25 DOI: 10.33422/2nd.shconf.2020.09.234
M. Hedayati
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引用次数: 2
Rejection of child marriage based on religion and family rights in Iran 伊朗基于宗教和家庭权利拒绝童婚
Pub Date : 2020-09-25 DOI: 10.33422/2nd.shconf.2020.09.238
Roghayeh Gashti
: Marriage is one of the most important stages of human life, marriage is important but the age of marriage is more important. Mental and physical fitness comes with age and experience. The issue of child marriage is a challenging one. Islam does not make the maturity condition in marriage a necessary condition. Child marriage means forcing a girl and a boy to marry at a young age without the necessary education and acquaintance with life skills. However, they do not know about marriage and protecting a family are not able to form an independent married life. Both young people enter the new life at a young and inexperienced age, and therefore face many problems and incompatibilities begin. The only advantage of marriage at an early age is the fulfillment of halal 1 sexual and emotional needs. But it is not necessary to get married at a young age because early marriage can be rejected based on the couple's duties in religious teachings. In Iran, the marriage of a 13-year-old girl and a 15-yearold boy is legal, but there are several laws in family law that implicitly denies child marriage. The single article of fidelity and the single clause of public and special obedience as common duties of men and women are in conflict with child marriage. General and special obedience each has instances that are incompatible with the child's spirit and body, including childbirth and sexual intercourse and breastfeeding. Therefore, the most appropriate age for marriage for young people is when they reach physical and mental maturity and have the ability to achieve the goals they have set for marriage.
当前位置婚姻是人生最重要的阶段之一,婚姻固然重要,但结婚的年龄更为重要。身心健康是随着年龄和经验而来的。童婚问题是一个具有挑战性的问题。伊斯兰教并没有把婚姻中的成熟条件作为必要条件。童婚是指在没有接受必要教育和掌握生活技能的情况下,强迫一名女孩和一名男孩在年轻时结婚。然而,他们不知道婚姻和保护家庭是无法形成一个独立的婚姻生活。两个年轻人都在一个年轻和没有经验的年龄进入新的生活,因此面临许多问题和不兼容的开始。早婚的唯一好处是满足了清真的性和情感需求。但是没有必要在年轻的时候结婚,因为根据宗教教义,早婚可以被拒绝。在伊朗,一个13岁的女孩和一个15岁的男孩的婚姻是合法的,但在家庭法中有几条法律含蓄地否认童婚。作为男女共同义务的单一忠诚条款和公共和特殊服从的单一条款与童婚相冲突。一般服从和特殊服从都有与孩子的精神和身体不相容的情况,包括分娩、性交和母乳喂养。因此,对于年轻人来说,最合适的结婚年龄是当他们身心成熟,有能力实现他们为婚姻设定的目标的时候。
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引用次数: 0
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Proceedings of ‏The 2nd World Conference on Social Sciences and Humanities
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