This paper aims to extend dark tourism scholarship concerned with existential aspects of the human nature and the power of ‘dark places’ to provoke our thinking about the meaning and purpose of human existence. Our main focus is on the artistic expressions in the form of murals that have emerged in the years following the nuclear disaster in Chernobyl, questioning the significance and meanings they have for the Chernobyl Exclusion Zone, in the context of tourists' perceptions and, more generally, in the context of our being in the world. To that end, we deconstruct the tourist experience of dark sites through knitting together dark tourism, existentialism and street art.
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This paper proposes an epistemological transition based on Edgar Morin's complexity paradigm to analyse authenticity in a complex tourism environment, avoiding fragmentation, and integrating relevant actors and relationships. The results show that storytelling is an important element of these tourism experiences, legitimising and unifying the authenticity of the experience and relating objects, social environment and individual experiences. The size of the tour groups and the rigidity of the itinerary were important elements for constructing authenticity. Tourists, service providers and government bodies all directly or indirectly participate as co-creators, making the perception of authenticity a constant negotiation between the elements of the experience and the actors involved in it.
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The purpose of the paper is to start a dialogue about differences between Western and Eastern cultures in the way they conceptualize knowledge and discuss the implications of these differences for a global intellectual capital (IC) theory and practice. A systematic metaphor analysis of the concept of knowledge and IC is used to identify common Western conceptualizations of knowledge in IC literature. A review of philosophical and religious literature was done to identify knowledge conceptualizations in the main streams of Asian philosophy. Fundamental differences were found in the way knowledge is conceptualized. In Western IC literature common metaphors for knowledge include knowledge as a thing and knowledge as capital. In Asian thought, knowledge is seen as unfolding truth based upon a unity of universe and human self and of knowledge and action. The research was performed on a limited sample of literature. More research is needed to identify how knowledge is conceptualized in the practice of doing business in Asia and to test the effects of introducing IC theories to Asian businessmen and managers. Moreover, it might be questionable whether different types of resources (Western management literature on IC and Asian cultural philosophies) can be put in a comparative perspective to extract conclusions out of it. This methodological starting point has its confinements, but is plausible partly as long as IC theories originating from an Asian background are still missing, partly as far as philosophical notions within Western IC publications are contrasted with Asian notions of knowledge. Despite this restriction we would like to emphasize that Western conceptualizations of knowledge, embedded in terms like intellectual capital and knowledge management, can not be transferred to Asian business without considering the local view on knowledge. Asian conceptualizations of knowledge should play an important role in the further development of a knowledge-based theory and practice of the firm. We choose deliberately to contrast Western philosophy with cultural and religious connotations in Asian philosophy, as the underlying paradigm is strongly influenced by these notions. This is clearly perceivable in revivalist and reformist tendencies in Buddhism, Hinduism and Islam. Religious notions within these traditions have a strong paradigmatic function in a cognitive and normative sense. Not only in anthropology but also in epistemology, contemporary Asian thought is dominated by a discourse deeply embedded in religious and cultural traditions, in which the dimensions of 'nature', 'subjectivity' and 'history' have well defined boundaries. Anthropologically and epistemologically, all spheres of human reality are analyzed and described within the perspective of an integral and monolithic unity, in which all dimensions and spheres of being are bound. In Western philosophy these spheres of being have been separated from religious notions because of a longstanding secularization due to which religion and culture, metaphysics and philosophy have become separate disciplines.(Boom, 1993)
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Preprint submitted to Information Processing & Management Tags are a convenient way to label resources on the web. An interesting question is whether one can determine the semantic meaning of tags in the absence of some predefined formal structure like a thesaurus. Many authors have used the usage data for tags to find their emergent semantics. Here, we argue that the semantics of tags can be captured by comparing the contexts in which tags appear. We give an approach to operationalizing this idea by defining what we call paradigmatic similarity: computing co-occurrence distributions of tags with tags in the same context, and comparing tags using information theoretic similarity measures of these distributions, mostly the Jensen-Shannon divergence. In experiments with three different tagged data collections we study its behavior and compare it to other distance measures. For some tasks, like terminology mapping or clustering, the paradigmatic similarity seems to give better results than similarity measures based on the co-occurrence of the documents or other resources that the tags are associated to. We argue that paradigmatic similarity, is superior to other distance measures, if agreement on topics (as opposed to style, register or language etc.), is the most important criterion, and the main differences between the tagged elements in the data set correspond to different topics
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De maat is vol: jonge mensen spijbelen voor het klimaat. Maar de ecologische crisis is een crisis in ons denken, en daarmee ook een crisis in ons onderwijs. Het aangaan van de grote ecologische en economische uitdagingen is niet geholpen met ‘oud denken’. Ze vragen om mensen die minder atomistisch en meer ecologisch kunnen denken over hoe zaken elkaar beïnvloeden en met elkaar verbonden zijn. Leren kritisch te denken is niet genoeg. Ontwerpgericht leren denken en samen nieuwe kennis construeren, is cruciaal. Velen zien leren als een neurologisch of cognitief informatieverwerkingsproces. Leren is vooral een psychologisch proces waarbij kennis in-ter-actie ontstaat. In de rede wordt deze stelling conceptueel besproken en onderbouwd met semantische, sociale netwerkanalyses van student-interacties. De rede eindigt met handreikingen voor studenten en docenten voor responsief en kennisconstruerend leren.
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This study investigates existential authenticity, which focuses on how the tourist object helps (re-)discover one’s own true self, at Santa Claus Office, Rovaniemi (Finland). It aims at providing a better understanding of existential authenticity in the context of tourism, consumer behavior and hospitality management
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In this chapter, we present a perspective on the professionalisation of students in higher vocational education, which relates their life orientation to professional and societal values and beliefs. In a teaching programme at HU UAS Utrecht, inspired by Biesta’s notion of a pedagogy of interruption, students are prompted to articulate personal answers to philosophical and existential questions about the good life and doing good work, to prepare them for becoming reflective professionals. The concept of life orientation primarily draws on the narrative philosophies of Ricoeur and Taylor. These two philosophers relate ethics to identity, and describe how answers to moral and existential questions are a part of identity formation. Dialogical Self Theory helps us to understand how personal values interfere with professional and societal beliefs. We present two cases about a critical professional situation which bring students to reflection, and show how students’ life orientations influence their professional decisions within different contexts.
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http://dx.doi.org/10.14261/postit/57C5C531-365C-4639-8E97DF9B1EF596A9In 2015 and 2016, Saxion University of Applied Sciences organized the 2nd and 3rd edition of the Regional Innovation and Entrepreneurship Conference (RIEC).This paper will in an overall and outlining way describe why the phenomenology of wonder and wonder-based approaches can become doorways for understanding the existential and ontological dimensions of entrepreneurship teaching.
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Postdisciplinarity makes claims on ontological, epistemic, and methodological levels, but it is inevitably a personal philosophical stance. This article represents an existentialist approach to the discourse on postdisciplinarity, offering reflective narratives of three academics. Tomas Pernecky discusses creativity, criticality, freedom, and methodological and epistemic pluralism; Ana María Munar reveals her journey of epistemological awakening; and Brian Wheeller underscores the importance of researchers' subjective and emotive voice. Jointly, the authors depict postdisciplinarity as an invitation to conceptual and interpretive eclecticism, critical analysis, and creative problem solving.
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This paper conceptualises tourist idleness as a temporary engagement in slow, slothful and entirely unstructured holiday activities. We aim to extend the studies that prioritise the modalities of holidays in nature that encourage simplified, slower, immersive experiences, and which celebrate mindfulness, slowness and stillness as part of a tourist journey. In framing idleness as a relaxing, creative and recuperative holiday practice, we suggest that creating places of otium which encourage ‘doing nothing’ can in many ways enhance tourist wellbeing. To this end, we discuss the significance of spatial, temporal and existential elements of tourist idleness, whilst arguing that this ‘practice’ should be more celebrated in our modern, high-speed societies.
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