Suchergebnisse

The object of this paper is the social condition of domestic digital music. The background of this paper is based on the global data that thirty billion songs are downloaded illegally in the period of 2004-2009, with a loss of $17-40 billion. Illegal music downloading is also occurred in Indonesia. Based on the survey of non-governmental organization, Heal Our Music, it was found that there are 7.920.944 illegal downloads of digital music in Indonesia each day. That number means every second there are 92 illegal downloads. Thus, the author mapped three points of the discussion which are the reality of domestic piracy, supporting the copyright of music creative industry, and literacy for music lovers. The conclusion of this paper is that the copyright laws are still inadequate. The government have to provide technical systems to download music legally and cheaply for music lovers. Keywords: Digital Music, Illegal Downloading, Piracy and Literacy

Intellectual elites (intellectuals) are essential element of the social life making certain social functions: function of innovation; function of critics and selection of cultural resources; function of saving of tradition. The reproduction of the existing samples of behavior is an important mechanism of social development, the multiplication of those gives the pledge of the viability of the society. The mechanism of circulation of the intellectual elites is a reproduction through the system of post-graduated school.

Chapter 1: Introduction -- Chapter 2: Westermarck's Research Programme of Sociology -- Chapter 3: The Link Between Human Emotions And Sociality in Westermarck's Sociology -- Chapter 4: Emotional And Social Origin Of Art In Yrjö Hirn's Evolutionary Aesthetics -- Chapter 5: Rafael Karsten on Society And Religion -- Chapter 6: Gunnar Landtman as a Sociologist of Social Inequality and Social Classes -- Chapter 7: Westermarek's Moroccan Ethnography -- Chapter 8: Ethnographic fieldwork in the Westermarckian tradition -- Chapter 9: Westermarckian Elements in Bronislaw Malinowski's Anthropology -- Chapter 10: Westermarck's Legacy.

Scholars have long recognised that Mary Astell builds her feminist critique of society on a foundation of Cartesian views about human nature and the passions. At the same time, the full extent of the influence of Descartes' view of embodiment on the solution Astell proposes in her Serious Proposal to the Ladies is only beginning to come to light. In this paper, I contribute to this ongoing project by arguing that Astell builds on Descartes' ideas by addressing a blind spot in his view, namely, that that the embodied self is socially situated, and that therefore, our social context plays a crucial formative role in the development of our passions. In doing so, I show Astell extends Cartesian philosophy beyond an egalitarian feminist critique of society, but also to a positive political theory offering a solution to the problems she identifies. Thusly, Astell shows the political potential of Cartesian philosophy as a framework for social critique and to seek solutions to the problems such a critique can bring out.

Scholars have long recognised that Mary Astell builds her feminist critique of society on a foundation of Cartesian views about human nature and the passions. At the same time, the full extent of the influence of Descartes' view of embodiment on the solution Astell proposes in her Serious Proposal to the Ladies is only beginning to come to light. In this paper, I contribute to this ongoing project by arguing that Astell builds on Descartes' ideas by addressing a blind spot in his view, namely, that that the embodied self is socially situated, and that therefore, our social context plays a crucial formative role in the development of our passions. In doing so, I show Astell extends Cartesian philosophy beyond an egalitarian feminist critique of society, but also to a positive political theory offering a solution to the problems she identifies. Thusly, Astell shows the political potential of Cartesian philosophy as a framework for social critique and to seek solutions to the problems such a critique can bring out.

Despite the ubiquitous political and educational strategies aimed at redressing gender inequality in sport in Australia for the past 30 years, the number of women in sport in decision-making and leadership positions has remained low when compared to men. While a number of studies have explored women's under-representation in sport leadership roles, there is limited understanding of how women practice sport leadership and how they develop as leaders. To address this gap in the literature, this study took a humanistic approach to account for, and consider, the nature of experience and the influence of context. This study sought to provide a more personal, nuanced, and socially situated understanding of how women practiced and learned to lead in sport. An interpretive qualitative research design framed by a social constructivist lens was used for this study to examine 23 women's accounts of what constituted and framed their leadership practices, including how they learned leadership from their engagement in day-to-day social practices and life experiences over time. Data for this study were generated through in-depth, semi-structured interviews conducted with each of the participants over a period of two years. A multi-case study approach was used to analyse the data. It was found that the participants' leadership practice featured distinctive feminine characteristics. However, for those participants at the elite level their approaches to leadership were characterised by interaction that seemed to be traditional masculine features of leadership with the participants' "core" feminine approaches to leadership. The participants' leadership practice focused on social interaction and relationship building underpinned by a strong sense of moral and ethical values. Key features included collaborative decision-making, taking a team-oriented approach, using open dialogue, valuing relationships and caring about others, and positive modelling. The model of authentic leadership offered a useful way of conceptualising how the participants' approached their practice of leadership. An examination of the participants' accounts of their experiences of the ways they learned their leadership highlighted that leadership development for these women was a relational and social process of learning over a lifelong journey that was influenced by individual, personal experience situated within larger socio-cultural contexts. The relational nature of the participants' learning of leadership was fundamentally connected to, and drawn from their interactions and interplay within their day-to-day social practices and life experiences from their early childhood through to their adulthood. The findings of study revealed that a range of past and present experiences and social factors influenced and shaped the participants' values and beliefs about their leadership practice such as the development of their awareness and self-belief in their ability, the value of relationship building, and development of strength of character associated with resilience. This study also identified the significance of the informal social nature of the development of leadership through the participants' "lived" experiences but also recognised the importance of some formal learning in developing the human capital aspects of the participants' leadership. Findings from this study have contributed to the relatively small body of literature concerned with the examination of leadership practice and learning leadership for women in a context of sport. This study has drawn attention to the different sets of relationships that women draw on to develop their leadership practice from a young age through to their adulthood, and has highlighted the multidimensional role of relational dynamics in the construction of leadership. This study has also illustrated the importance of experiential and situated learning that occurs during the formative years through to adulthood in terms of developing women's social skills and social awareness. These findings have implications for the way in which women's sport leadership practice is viewed and encourages a rethinking on how affirmative action policies address the leadership developed for women in sport in Australia. ; Doctor of Philosophy

Sociologists are latecomers to the study of war, peace and international security. A genuine sociological viewpoint on the peace movement means studying it as a social movement, its distribution, structure, values and capacity for effecting social change. The thesis here is that it is the broadest and strongest social movement in the present time, the counterpart of the multinational military-industrial complex and non-class based. The strong representation of some groups of the intelligentsia is in part due to an objective decline in their real living conditions. The peace movement as a whole provides the basis for a wide variety of groups struggling for social development and progress.