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Essential Attribute (essential + attribute)

Distribution by Scientific Domains

Humanities and Social Sciences	50%

Selected Abstracts

Jimmy Carter and George W. Bush: Faith, Foreign Policy, and an Evangelical Presidential Style

PRESIDENTIAL STUDIES QUARTERLY, Issue 4 2006
D. JASON BERGGREN
In this article, we argue that Presidents Jimmy Carter and George W. Bush share a distinctive approach to politics and governing: an "evangelical" style of presidential leadership. Though they differed in terms of party and ideology, we claim, using examples from their foreign policies, that the evangelical faith of Carter and Bush provided them with a particular vision of the presidency and the global role of the United States. Richard Neustadt argued that aptitude for politics is the most essential attribute for contemporary presidential success and that the evangelical approach will inevitably lead to political failure. From our analysis of the Carter and Bush approaches to foreign policy, we conclude, however, that in certain circumstances, the evangelical style can contribute to successful presidential leadership and is worthy of further serious study by presidential scholars. [source]

On being, knowing and having a self

THE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 3 2008
Warren Colman
Abstract:, This paper, takes the distinction between being conscious (,core consciousness') and knowing that one is conscious (self-reflexive consciousness) as a starting point for differentiating between three different aspects of the self: 1) the overall process of psychosomatic being which we share with all living creatures and which expresses itself through action (self as totality), 2) the conscious awareness of knowing the self that is a peculiarly human phenomenon consequent on the development of symbolic imagination (sense of self including numinous experiences of the self) and 3) having a self (or soul) as an essential attribute of being human that can only be achieved through being endowed with a self in the mind of others (self-identity leading to the self as the centre of the personality). Some clinical implications of these distinctions are considered including the role of interpretation as fostering integration through the provision of alternative self-images, the loss of self-reflexive consciousness in states of overwhelming affect and the attack on the spontaneous psychosomatic being of the self in states of self-hatred and self-division. Translations of Abstract Cet article part de la distinction entre l'être-conscient (noyau conscient) et l'être-conscient su (conscience auto-réflexive), pour amorcer une différenciation entre trois aspects du soi: 1) le processus global de l'être psychosomatique, que nous partageons avec toute créature vivante et qui s'exprime au travers de l'action (le soi comme totalité), 2) la conscience de notre connaissance du soi, phénomène spécifiquement humain résultant du développement de l'imagination symbolique (sens du soi comprenant les expériences numineuses du soi) et 3) avoir un soi (ou une âme), comme attribut constitutif de l'humanité en nous, ce qui suppose de se voir doté d'un soi dans l'esprit des autres (le sens de l'identité instituant le soi comme centre de la personnalité). Sont ensuite abordées les implications cliniques de telles distinctions: le rôle de l'interprétation, favorisant l'intégration par l'apport d'images alternatives du soi; la perte de la conscience auto-réflexive dans des états de débordement par l'affect; l'attaque de l'être psychosomatique spontané dans des états de haine de soi et de division interne. In dieser Arbeit nimmt der Autor den Unterschied zwischen dem bewusst sein (Kern-Bewusstheit) und dem Wissen darüber, bewusst zu sein (selbstreflexive Bewusstheit) als Ausgangspunkt, um zwischen drei unterschiedlichen Aspekten des Selbst zu differenzieren: 1) Der Gesamtprozess des psychosomatischen Seins, den wir mit aller lebender Kreatur teilen, und der sich durch Handlungen zum Ausdruck bringt (das Selbst als Totalität). 2) Das wache und bewusste Wissen über das Selbst als ein besonderes menschliches Phänomen, das auf der Entwicklung der symbolischen Imagination beruht (Wahrnehmung des Selbst einschließlich numinoser Erfahrungen des Selbst). 3) Ein Selbst (oder eine Seele) als notwendiges Merkmal menschlichen Seins zu besitzen, das nur dadurch entwickelt werden kann, dass man in der Wahrnehmung anderer mit einem Selbst ausgestattet ist (Selbst-Identität, die zum Selbst als Zentrum der Persönlichkeit führt). Einige klinische Implikationen dieser Unterscheidungen, einschließlich der Rolle von Deutungen zur Förderung der Integration durch Bereitstellung alternativer Selbst-Imagines, dem Verlust der selbstreflexiven Bewusstheit in Zuständen von überwältigendem Gefühlsaufruhr und des Angriffs auf das Selbst als psychosomatische Einheit in Zuständen von Selbsthass und Selbstaufspaltung werden in die Überlegungen einbezogen. Questo lavoro parte dalla distinzione fra essere conscio (,l'anima della consapevolezza') e il sapere di essere conscio (la consapevolezza del riflettere su di sé) come punto di partenza per fare una differenziazione fra tre diversi aspetti del sé: 1) il processo completo dell'essere psicosomatico che noi dividiamo con tutte le creature viventi e che si esprime attraverso l'azione (il sé come totalità), 2) la consapevolezza di conoscere il sé,che è un fenomeno peculiarmente umano conseguente allo sviluppo dell'immaginazione simbolica (un senso di sé che include l'esperienza luminosa del sé) e 3) l'avere un sé (o un'anima) come attributo essenziale dell'essere umano che può essere raggiunta solo attraverso l'essere dotato di un sé nella mente degli altri (una propria identità che conduce al sé come al centro della personalità). Vengono prese in considerazione alcune implicazioni di tali distinzioni incluso il ruolo dell'interpretazione come ciò che permette un'integrazione proponendo immagini del sé alternative, la perdita della capacità di riflettere su di sé in stati di affetti devastanti e l'attacco allo spontaneo essere psicosomatico del sé in situazioni di odio verso se stessi e di scissione del sé. Este trabajo distingue entre ser consciente (,Conciencia central') y sabiendo que uno es consciente (,Conciencia auto reflexiva') como punto de inicio diferencia entre tres aspectos del self: 1) El proceso integral del ser psicosomático que compartimos con todas las criaturas vivientes que se expresa por medio de la acción (self como totalidad), 2)la conciencia de conocer del saber del self la cual es un fenómeno humano peculiar consecuencia del desarrollo de la imaginación simbólica (sentido del self que incluye la experiencia numinosa del self) y 3) tener un self (o alma) como un atributo esencial de ser humano que solo puede ser obtenido con un self en la mente de otros (identidad del self que conduce al self como centro de la personalidad). Se toman en consideración algunas implicaciones clínicas incluyéndose el papel de la interpretación como una integración cuidadosa por medio del proveer de imágenes alternativas del self, la pérdida de la conciencia reflexiva del self en estados de afectos desbordados y el ataque al estado psicosomático del ser en momentos de ataques al self o escisiones del self. [source]

A conceptual framework and belief-function approach to assessing overall information quality

INTERNATIONAL JOURNAL OF INTELLIGENT SYSTEMS, Issue 1 2003
Matthew Bovee
We develop an information quality model based on a user-centric view adapted from Financial Accounting Standards Board,1 Wang et al.,2 and Wang and Strong.3 The model consists of four essential attributes (or assertions): accessibility, interpretability, relevance, and integrity. Four subattributes lead to an evaluation of integrity: accuracy, completeness, consistency, and existence. These subattributes relating to integrity are intrinsic in nature and relate to the process of how the information was created and the first three attributes: (accessibility, interpretability, and relevance) are extrinsic in nature. We present our model as an evidential network under the belief-function framework to permit user assessment of quality parameters. Two algorithms for combining assessments into an overall IQ measure are explored, and examples in the domain of medical information are used to illustrate key concepts. We discuss two scenarios, online user and assurance provider, which reflect two likely and important aspects of IQ evaluation currently facing information users,concerns about the impact of poor quality online information and the need for IQ assurance. © 2003 Wiley Periodicals, Inc. [source]

The Rich Tradition of Australian Realism

AUSTRALIAN JOURNAL OF POLITICS AND HISTORY, Issue 3 2009
Michael Wesley
Australian International Relations (IR) developed as a discipline at the same time as its emergence in the rest of the Anglophone world. A deep reading of Australian writing on international relations since the 1920s reveals a distinctive tradition of IR scholarship, shaped very much by this country's international circumstances and the pragmatic culture of political inquiry that pervaded its universities and diplomatic institutions. Three characteristics frame the Australian Realist outlook. The first is experiential, a preoccupation with the particularities of Australia's international position , size, isolation, wealth, population, culture , and how these factors can help understand the ways in which Australia relates to the world beyond its shores. The second is systemic pessimism, a tendency to be apprehensive about broader global stability. The third is pragmatism, a predilection for understanding the essential attributes of the situation itself, rather than using the situation to inquire into the general nature of the international system. These characteristics have fostered sustained attention to three sets of issues: geography, demographics and race, and power differentials in Australian Realist scholarship. [source]