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Since the 2006 Online Journal of Issues in Nursing (OJIN) topic on generations in nursing, cohorts have changed. The Silent Generation has been replaced by Gen Z and the Millennials have overtaken the Baby Boomers as the largest generation in the nursing workforce. The purpose of this article is to provide an update of generational differences in the nursing workforce and integrate developmental stages from Erikson's Theory of Life Stages to help all nurses seek a deeper understanding about how age and life experiences shape the nursing workforce. The article will conclude with implications for improving the nursing workforce and creating its preferred culture. Through a deeper understanding of generational cohorts and life stages, readers will integrate nuances associated with age and experience and consider ways to set aside differences associated with age group affiliation. Intentional and mutual respect for nurses for their unique contributions can contribute to harmony across all generations in the nursing workforce.

The advancement of Green Concept studies has triggered some significant disarray about the manner of the build and rendered it difficult for everything except the most passionate peruses to remain conscious of advances in this area. Even though many green initiatives introduced in the world, consumers' acceptance of green concept and green products still uncertain. The lack of research to examine green concept makes things worse. Therefore studying and the understanding of green concept and attitudes towards the consumption elements of green products are important research gaps to introduce useful country-specific green marketing strategies. Future research would therefore, be solely important and help government policy developers and marketers to develop strategies which are country specific. This article reviews the notion of green in relation to associated concepts and empirical consequences discovered in the existing sphere of knowledge. Researchers accompanied literature review as the primary methodology for reviewing current empirical knowledge to construct conceptual content to assist the suggested directions for the study. The findings of the study provide insights into how empirical results are reflected in literature reviews that connect the Green concept with associated ideas and consequences. Based on the discussion, conclude future study directions in line with the gaps in empirical knowledge discovered within.

In a time marked by profound polarisation, this volume draws our attention to a virtue that is of key importance in many non-Western cultures but is largely neglected in modern Western thought: the virtue of harmony. The book comprises 13 chapters that examine harmony from a particular cultural or disciplinary perspective. A broad variety of cultural traditions are represented, including the Confucian, Daoist, Buddhist, Judaist, Greek, Christian, Islamic, African, and Native American traditions, as well as different disciplinary approaches, such as philosophy, religious studies, linguistics, psychology, and political theory. This book is suitable for general readers, students, as well as researchers interested in this flourishing topic of research.

Face, Harmony, and Social Structure continues author P. Christopher Earley's investigations of the differences among people within organizations in different cultures. In this study, Earley develops a mid-range theory of individual behavior, self-concept, and interpersonal process in predicting cultural differences in organizational settings. This work represents a new theory of self-presentation and face within a cross-cultural context, integrating a cross-level approach ranging from the individual to the organization and to the societal levels of discussion.

A century has passed since Tylor first traced for us the anthropological concept of culture. The subsequent history of the concept has been an unfortunate one, due to inadequate, unclear, nebulous, even mystical formulations. An attempt is made in this article to adjust the concept so that it will conform to a matter‐of‐fact reality. In so doing, the relationships between culture and society, culture and humanness, and culture and cultural systems, are discussed. A list of terms with strict definitions is provided as a culmination to the argument, and as an alternative to the formulations of the past.

Engaging in dialogue with African philosophy, I respond to questions raised by Thaddeus Metz on characteristics of Confucian philosophy in comparison with African philosophy. First, in both Confucian philosophy and African philosophy, harmony/harmonization and self-realization coincide in the process of person-making. Second, Confucians accept that sometimes it is inevitable to sacrifice individual components in order to achieve or maintain harmony at large scales; the point is how to minimize such costs. Third, Confucians give family love a central place in the good life before extend love to the rest of the world. Fourth, the Confucian philosophy of gender equality is based on appropriate division of labor consistent with its yin-yang philosophy, rather than equal split of power in the family. Fifth, in the Confucian view, hierarchy and harmony do not necessarily contradict each other, though hierarchy is not essential to all forms of harmony. The two can co-exist.

AbstractFollowing a seminal definition by Gerald Dworkin, paternalism comprises interventions which interfere with the liberty or autonomy of a person, lack the concerned person's consent and are conducted with benevolent intention. In a paper titled "The Concept of Paternalism" Dominik Düber advises abstaining from applying the notions of liberty and autonomy in a conceptual analysis of paternalism in order to avoid conceptual confusion and moral preconception regarding paternalism. In the present paper, I will argue to the contrary that both the concept and justification of paternalism depend dialectically on the notions of liberty and autonomy, respectively. The concept of paternalism alters its structure and meaning according to these notions. Likewise, the legal and ethical evaluation of particular instances of paternalism depend on the related concepts of liberty and autonomy.

In their work the authors compare the axiom-like thesis elaborated by a work ing-group of the Hungarian Academy of Sciences, i.e., practical conclusions drawn from it related to the true situation. In the first part the fundamental thesis is studied, according to which "...phy sical culture is an indispensable element of the culture of a socialist human being living in the last quarter of the twentieth century." The author believes, that, in Hungary socialist-minded people accept this thesis when speaking about socialist culture in general, but doubt it, when the question is about socialist culture of the individual. They analyze the reasons of doubt and of refusal and in corre lation — based upon empirical facts — social conditions of physical culture. In the second part the authors study the question in what way the conclusion drawn in the form of a postulate follows from the fundamental thesis, as a pre miss, of the recommendations of the Somatic Committee. The postulate contains the following practical requirements: "...beside foregoing political, professional and general human (ethical) postulates physical culture expectations have to be gra dually asserted towards both, leaders and subordinates." They establish that there is more in the conclusion than in the premiss, which means that though the fundamental thesis is in close correlation with the con clusion, it does not, in itself, justify existence of the latter. In support of this statement, the authors start from the point to what extent the principle in question asserts itself. According to their opinion, in Hungary, at present no requirements including many-sided, regular physical training assert themselves at all towards people actively engaged in work. (Towards school boys and school girls, university students and conscripts there are some physical culture expectations, though not to a necessary extent). According to their judgement the reason why sport-cultural requirements do not figure among those set to working people is that postulates, in general, are not of a cultural character. Their conclusion is that, self-assertion of physical-culture expectation is not only based upon the fact that physical culture is an integral part of the culture of a socialist human being, but also that the interests of both, individual and society require essential advance in this field, one of the forms of which could be inclusion of the sport-cultural postulate in the expectations. In the final part of their work the authors indicate the problems that would arise if, in their country, a postulate of this trend were introduced.