Een korte film over Nieuw Atlantis en de afgelopen Wadateliers in het bijzonder.
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Within the context of the information society, access to computers and the internet has been considered to be a new fault line in social exclusion. This has resulted in numerous initiatives on e-inclusion. There is however a second development, that of evidence-based practice, the approach that wants results of effectiveness studies to be an important inspiration for practice. Where these developments intersect, we find the issue of whether e-inclusion interventions are effective, of whether they reach their aim. It is common to label projects as "good practice", but do we have an assessment framework to justify using labels such as "good" or "best"? Does providing excluded citizens with access to computers and internet indeed help them to become socially included? And can we distinguish different types of initiatives and assess them according to their effectiveness?
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Western societies are quickly becoming less coherent (Giddens, 1991). As a result it is increasingly unclear how individuals should act in a range of situations or how they may understand themselves. To a certain extent this development towards more diverse perspectives and a broader range of ways to act is a positive one, as cultures can only develop as they are confronted with different perspectives. A uniform culture would simply reach a standstill. That said, current society now demands of its citizens that they become increasingly self-reliant and by extension develop a capacity to be self-governing. On the labour market self-reliance and self-determination have been considered par for the course even longer. It is no surprise then that terms like self-direction, self-governing teams, employability and resilience are considered part of the standard repertoire of politicians and employers (Van der Heijden & De Vos, 2017). Within the social sciences, an ability to be self-governing and self-reliant are terms that are associated with the concept “agency”. However, the latter is a fairly vague, multidimensional concept (Arthur, 2014) that refers to the ‘scope of action’ an individual has in a fluid society (Bauman, 2000). In this article we would like to explore the concept of ‘agency’ further whereby we focus on the role of imagination in enacting it. https://doi.org/10.1177/1038416218777832 LinkedIn: https://www.linkedin.com/in/reinekke-lengelle-phd-767a4322/
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Zelfhulp is wellicht zo oud als de mensheid. In alle tijden zullen er wel lotgenoten geweest zijn die elkaar opzochten en bij elkaar steun en toeverlaat zochten. Het bestaan van zelfhulp werd echter lange tijd niet onderkend, het werd niet expliciet gemaakt. Met de komst van de AA veranderde dit. In deze tekst wordt de ontwikkeling van zelfhulp in Nederland beschreven, en de relevantie van zelfhulp in de zoektocht naar betere samenwerking tussen formele en informele hulpverlening.
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Reading a novel about a dying person and the people attending the dying, one can not only reflect upon the moral involvement between the literary characters depicted, but also upon the way in which the reader takes the position of a “bystander” in this scene. In two novels, The Death of Ivan Ilyich by Tolstoy and The Big Ward by the Dutch author Jacoba van Velde, this moral involvement can be interpreted as a form of “compassion”. Martha Nussbaum’s concept of “compassionate imagination” offers a perspective on the way in which the reader can be involved in this literary depiction of the dying. However, the Aristotelian criteria that Nussbaum proposes for the rational judgement of compassion and her ambitions that literature can “raise society’s floor” by developing “compassionate imagination” in readers, are difficult to apply to these specific cases. In comparing both novels, it is exactly the differences between them – the historical context and social classes depicted - that bring to light a problematic presupposition in Nussbaum, namely the a-historical universality in the compassionate involvement. A re-interpretation of one of the Aristotelian criteria for compassion leaves room for a “compassionate imagination” not based on a rational judgement but on a sense of shared vulnerability that is precisely evoked by the literary depiction of the dying.
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