D. D. Martin

Drawing on diverse situated experiences, the twelve authors of this article suggest the potential in teaching as if there was no future. To speak of a performance pedagogy futurity is to speak of an impossibility – the coexistence and circulation of technique does not lead towards a shared future, as intercultural pedagogies might have it, but instead to the absence of futurity altogether. The question is not when a future will arrive, as institutional temporalities often suggest, but rather how we hold each other, across the planet, in a constantly shared present, by means of a pedagogic encounter committed to multidimensional processes of differencing.

In this article I explore two intersections with live art as a conceptual and cultural strategy in relation to migrant cultures in and from ‘Eastern’ Europe, with a focus on Romania. Whilst live art is a debated term whose parameters have changed over time, its scope continues to remain strategic, framing a multiplicity of practices with differing and uneasy relationships to categorisation, institutionality and legibility. I am not interested in arguing for an expansion of live art as an art historical frame, but in developing a methodology for the analysis of work whose poetics sits uneasily across borders, in circulation. Through an engagement with ‘vibe’ I build on resonances of live art as they entangle with art histories of performance in Eastern Europe. I locate a radical possibility offered by ‘vibes’ as refusal and circulation of political agency. Taking up the provocation from that disaffection can act as a refusal to feel in the face of white sentimentality, I explore how an anonymous Instagram account called ‘Latifundiar’, which superimposes urban scenes, usually from Romanian towns and cities, against Western canonical art historical landscapes, manifests ‘live art vibes’ – seeking to capture the entanglement between complicity, affective regimes and political accountability in neo-colonial regimes in East and West Europe.

When we gather to or for something, the first thing we make is the gathering itself. How can we approach that making of gathering as a creative and expansive endeavour? From diverse perspectives, the artists here offer new shapes, forms, maps, diagrams, rituals, scores, and protocols of attending to the conditions within which we meet – and the conditions that we make in meeting. When we are in attendance with others, how can we broaden not only what we are attending to, but also how we are attending? How can we arrive together, in ways that recognize and invite the diversity of experiences from which we come together, that name and acknowledge place and relation, that identify and de-invisibilize power relations, that bring creativity and intentionality to our actions, and that de-individualize and re-distribute relationship? As a mix of practical and poetic suggestions, they are offerings for readers to take and to try in future meetings of their own.

La figura del zombie, desde sus orígenes africanos hasta su encarnación narrativa actual supone un excelente ejemplo de cómo el terror y la formación del otro se han modelado en la cultura estadounidense actual. Para explicar el inmenso éxito de las narrativas apocalípticas de zombies en el momento presente, debemos fijarnos por una parte en la construcción del ajeno pero también, comprender la clase de público a la que esta narrativa responde así como el modo en que dichas narrativas articulan los miedos y tensiones del momento actual.

Adding higher types to set theory differs from adding inaccessible cardinals, in that higher type arguments apply to all sets rather than just ordinary ones. Levy's reflection axiom is justified, by considering the principle that we can pretend that the universe is a set, together with methods of Gaifman [8]. We reprove some results of Gaifman, and some facts about Levy's reflection axiom, including the fact that adding higher types yields no new theorems about sets. Some remarks on standard models are made. An obvious strengthening of Levy's axiom to higher types is considered, which implies the existence of indescribable cardinals. Other remarks about larger cardinals are made; some questions of Gloede [9] are settled. Finally we argue that the evidence for V = L is strong, and that CH is certainly true. MSC: 03E30, 03E55.

Critical thinking is a complex, dynamic process formed by attitudes and strategic skills, with the aim of achieving a specific goal or objective. The attitudes, including the critical thinking attitudes, constitute an important part of the idea of good care, of the good professional. It could be said that they become a virtue of the nursing profession. In this context, the ethics of virtue is a theoretical framework that becomes essential for analyse the critical thinking concept in nursing care and nursing science. Because the ethics of virtue consider how cultivating virtues are necessary to understand and justify the decisions and guide the actions. Based on selective analysis of the descriptive and empirical literature that addresses conceptual review of critical thinking, we conducted an analysis of this topic in the settings of clinical practice, training and research from the virtue ethical framework. Following JBI critical appraisal checklist for text and opinion papers, we argue the need for critical thinking as an essential element for true excellence in care and that it should be encouraged among professionals. The importance of developing critical thinking skills in education is well substantiated; however, greater efforts are required to implement educational strategies directed at developing critical thinking in students and professionals undergoing training, along with measures that demonstrate their success. Lastly, we show that critical thinking constitutes a fundamental component in the research process, and can improve research competencies in nursing. We conclude that future research and actions must go further in the search for new evidence and open new horizons, to ensure a positive effect on clinical practice, patient health, student education and the growth of nursing science.

This chapter examines Josef Frank’s interwar work in Vienna – his writings and buildings – and sheds new light on the relationship this had with the German architect Heinrich Tessenow and some of the Tessenow-Schüler*innen. Departing from the insistence on the significance the Wiener Kreis might have had on Frank’s architectural thinking and production, the paper finds an uncanny relationship between the German philosopher Helmuth Plessner’s Philosophical Anthropology and Frank’s – and Tessenow’s – architecture of spatial and positional relationships.

Zusammenfassung Angesichts ihrer Erschütterung über den Verlust von persönlicher Verantwortlichkeit auf der Seite der Täter im Nationalsozialismus suchte Hannah Arendt in ihren späten Vorlesungen zur Ethik nach einer Grundlegung des Zusammenhangs von Denken und Verantwortung. Eine Antwort fand sie in dem auf Sokrates und Platon zurückgehenden Gedanken, dass wir mit uns selbst im Gespräch sein und bleiben müssen, um uns als „moralische Persönlichkeit“ zu erhalten. Die vorliegende Untersuchung entwickelt das Anliegen Arendts im Gegenüber zu Hermann Cohen weiter, dessen Logik ihrerseits vom dialogischen Charakter des Denkens ausgeht, das in der Rechenschaft sich selbst gegenüber verantwortlich ist. Zugleich erscheint die Bindung von Cohens Ethik an das Faktum des Rechts im Staat angesichts der Beschränkung persönlicher Verantwortung unter einer Diktatur problematisch. Arendt ist auf dieses Problem mit der Frage eingegangen, mit wem ich Gemeinschaft haben will, um mich als Person erhalten zu können. Mit Cohens Logik zu sprechen wertet sie so den Bezug auf die Mehrheit ethisch auf, ohne die Perspektive auf die Allheit aufzugeben. Eben dieses Verhältnis trägt auch schon Cohens Religion der Vernunft aus den Quellen des Judentums. Das hier im Zentrum stehende Gebet der Synagoge setzt eine Gemeinschaft (Mehrheit) voraus, die sich auf eine messianische Allheit bezieht.

Homelessness is a significant social problem internationally and some people who are homeless rely on their companion animal for comfort and support. It is unknown what attitudes Australian communities have regarding people who are homeless and have a companion animal. This study aims to explore public attitudes and knowledge about the issues homeless people with a companion animal are likely to experience in their daily lives. 125 non-homeless individuals completed an online survey. Qualitative analysis conducted on participants responses to the survey indicate that in general the Australian population is supportive and sympathetic to the plight of homeless people with companion animals. In addition, participants displayed good levels of awareness of the key issues and benefits associated with having a companion animal when homeless. Favorable opinions can influence policy development to support the plight of homeless people with companion animals to find a place to call home.