The black man in the world of work: Reclaiming the hard-core unemployed through training.

1970 ◽  
Vol 1 (5) ◽  
pp. 439-443 ◽  
Author(s):  
K. F. Schenkel ◽  
R. H. Hudson
Keyword(s):  
Hard Core ◽  
The World ◽  
Black Man

Conclusion and Continuation

2018 ◽  
pp. 159-168
Author(s):  
Steven Loza
Keyword(s):  
African American ◽  
The World ◽  
Black Man ◽  
The Way

In this chapter, the author reflects on Wilson's impact on music and the world, and the way in which he accomplished this. Wilson passed away on September 8, 2014. The author describes Wilson as a mosaic. He came from a very African American context, a place, a heritage—something that molded him and that he proceeded to mold into life. Wilson never stood still, always seeking change and renewal, challenges and learning, innovative newness and tradition. Wilson's art can also be described as mestizo as well as cosmopolitan But there remains a dimension of his ideology that dominates the above labels and analytical concepts. And that is his primal identity as a black man.

Knowledge Of Meanings And Knowledge Of The World

Philosophy ◽  
1964 ◽  
Vol 39 (148) ◽  
pp. 145-160 ◽  
Author(s):  
Panayot Butchvarov
Keyword(s):  
Hard Core ◽  
Ordinary Language ◽  
Philosophical Discourse ◽  
Traditional Philosophy ◽  
The World ◽  
Actual Use

One of the most characteristic (and certainly most original) claims of the dominant movement in contemporary British philosophy, to which we shall refer as the philosophy of ordinary language, is that traditional philosophical discourse has usually been logically improper because it has depended upon systematic misuses of certain expressions in ordinary language and that philosophy is a legitimate cognitive discipline only if it is concerned with the description of the actual use of language. To substantiate this claim, the philosopher of ordinary language has had to establish at least the following two general philosophical theses, which together seem to constitute the hard core of original doctrine in the philosophy of ordinary language. First, that the meaning of an expression is its use and not its referent or what it corresponds to. Second, that the description of the uses of certain expressions in language is not merely a study of words but genuinely solves the same problems which traditional philosophy had tried to solve through other methods.

scholarly journals Testing Turkey’s Place Within the Maps of Global Economic, Political and Social Values

2017 ◽  
Vol 5 (1) ◽  
pp. 73-110
Author(s):  
Arno Tausch ◽  
Almas Heshmati
Keyword(s):  
Regional Differences ◽  
Social Values ◽  
Hard Core ◽  
World Values Survey ◽  
Measurement Scales ◽  
Global Culture ◽  
The Press ◽  
The World ◽  
Global Population

Abstract Following the attempt by Alesina and Guiliano (2013) to measure global culture and to project these measurements onto real choropleth geographical world maps, we utilize the data from the World Values Survey (WVS) to arrive at robust measurement scales of global economic, political and social values and to assess Turkey’s place within them. Our study, which is based on 92,289 representative individuals with complete data in 68 countries, representing 56.89% of the global population, looks at hard-core economic values in these countries. From our new nine dimensions for the determination of the geography of human values, based on a promax factor analysis of the available data, we use six factor analytical scores to calculate a new Global Value Development Index, which combines: avoiding economic permissiveness; avoiding racism; avoiding distrust of the army and the press; avoiding the authoritarian character; tolerance and respect; and avoiding the rejection of the market economy and democracy. Turkey is ranked 25, ahead of several EU member countries. But there are still considerable deficits concerning the liberal values components, which are very important for effective democracy, and there are very large regional differences, confirming the dictum by Huntington (1996) about Turkey as a torn country.

scholarly journals A Critical Interpretation of Black Humor in Charles Wright's the Messenger and the Wig

2019 ◽  
Vol 8 (4) ◽  
pp. 7328-7334
Keyword(s):  
General Condition ◽  
Human Condition ◽  
Social Forces ◽  
Human Beings ◽  
Specific Nature ◽  
The World ◽  
Charles Wright ◽  
Black Humor ◽  
Black Man ◽  
Critical Interpretation

Charles Wright is one of the experimental American novelists of the mid-sixties and is concerned with depicting the absurdity of life in a world that threatens to destroy man’s sovereign self. As a black humourist, he not only highlights the black man’s despair in the white dominated America, but also the general condition of man in a hostile universe. He has placed his characters in the most bizarre setting to bring out man’s utter helplessness in the world. He tries to show how man becomes an easy victim of both the cosmic and social forces in the present day world. But despite his treatment of the bleak universe of human beings, Wright’s vision of life is not dominated by cynicism and despair. In this paper an attempt has been made to show how by incorporating into his fiction the vision of black humour Wright presents a constructive vision of life by not choosing an alternative to the meaningless and purposeless life, but by complementing it with a spirit of laughter which should help man in confronting life with courage and fortitude. His treatment of black man as a paradigm of the precarious human condition divorces him from other black novelists of the protest tradition. Whereas the writers of the protest tradition are occupied with the specific nature of black man’s problems, Wright is concerned with the idea that the black man, by his special burden in history, becomes the ultimate metaphor of the general human condition.

scholarly journals Representing the World, Weathering its End

2020 ◽  
pp. 247-276
Author(s):  
Marlon Miguel
Keyword(s):  
Slave Trade ◽  
Transatlantic Slave Trade ◽  
Psychiatric Institutions ◽  
The World ◽  
Black Man

This chapter explores the intrinsic relationship between weather/weathering and the imaginary of the sea, which features in the work of artist Arthur Bispo do Rosário. Bispo was a black man who spent most of his life in psychiatric institutions. There is an important interplay between his psychotic deliriums and the production of hundreds of objects, many of them ships or forms that relate to the sea. These objects open up a discussion on decoloniality as they are embedded with marks left by the transatlantic slave trade.

Conspiracy Theories and the Internet: Controlled Demolition and Arrested Development

Episteme ◽  
2007 ◽  
Vol 4 (2) ◽  
pp. 167-180 ◽  
Author(s):  
Steve Clarke
Keyword(s):  
World Trade ◽  
World Trade Center ◽  
Hard Core ◽  
September 11 ◽  
The Internet ◽  
Arrested Development ◽  
Conspiracy Theories ◽  
The World ◽  
Research Programmes ◽  
Trade Center

ABSTRACTFollowing Clarke (2002), a Lakatosian approach is used to account for the epistemic development of conspiracy theories. It is then argued that the hypercritical atmosphere of the internet has slowed down the development of conspiracy theories, discouraging conspiracy theorists from articulating explicit versions of their favoured theories, which could form the hard core of Lakatosian research programmes. The argument is illustrated with a study of the “controlled demolition” theory of the collapse of three towers at the World Trade Center on September 11, 2001.

Opium Production in Afghanistan and Pakistan

2004 ◽  
Author(s):  
Nigel J. R. Allan
Keyword(s):  
Spatial Distribution ◽  
United Nations ◽  
Market Price ◽  
Hard Core ◽  
World Market ◽  
Control Programme ◽  
Drug Control ◽  
The World ◽  
Opium Production ◽  
The 1960S

Opium cultivation in Afghanistan and Pakistan is long-standing, probably covering thousands of years. Only in the decades since the 1960s, however, has opium been cultivated and transformed into rough morphine and heroin for export to the world market. Local men have traditionally smoked opium, whereas women eat it. To understand who cultivates opium in Afghanistan and Pakistan and why they cultivate it is the objective of this chapter. The volume of production and spatial distribution of opium cultivation is also discussed. Both Afghanistan and Pakistan have a long tradition of ingesting stimulants, intoxicants, and depressants. These ingestibles are discussed in the context of common consumption and their great cultural, spatial distribution. A brief synopsis of the current scale of opium production in Afghanistan is given. With the destruction of irrigation facilities since October 8, 2001, in the major opium-growing regions of southern Afghanistan where the Taliban Pashtuns reside, it is unlikely that cultivators will stop growing opium, the most highly valued crop. On the contrary, 2002 levels have soared to 1990s levels. In 2000, unpublished reports recorded that two Afghan provinces alone, Helmand and Nangarhar— home to the hard-core Pashtun Taliban and former anti-Soviet, U.S.-backed mujaheddin—produced 79 percent of Afghanistan’s production, which is 72 percent of the world’s opium supply. By 2001, the United Nations Drug Control Programme said that the 1999 production total of 4,581 tons had diminished to a 2002 total of 3,276 tons, and as a consequence of a Taliban enforcement program due to overproduction the amount had dwindled to 185 tons in 2001. These late estimates are not definitive because of the wholesale civic disruption in the poppy-growing regions. International heroin prices have not reflected the dramatic alleged reduction of opium production, with a gram of heroin in London holding steady at around $100. Interdiction programs in Central Asia have confiscated substantial amounts of heroin (Lubin, Klaits, and Barsegian 2002), but the supply continues, leading one to conclude that much of the bumper crop of opium in 1999 and in previous years was held in storage. The Taliban could claim that their eradication program diminished production, but in actual fact there was a glut of opium on the market and the Taliban’s program was a smokescreen in an effort to raise the market price. The 2002 harvest indicates that vast areas of southern Afghanistan were already planted to the levels of the 1990s.

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