Volume 25, Issue 2, February 2025, Page 23-25.

Volume 24, Issue 12, December 2024, Page 48-51.

Volume 25, Issue 2, February 2025, Page 145-148.

Volume 25, Issue 6, June 2025, Page 90-92.

Volume 24, Issue 7, July 2024, Page 127-128.

Volume 24, Issue 12, December 2024, Page 71-73.

Men who are victimized in their intimate different-sex (DS) and same-sex (SS) relationships often report not having information to help them escape their abusive situations. To overcome this lack of information, public awareness campaigns have been created. But thus far, there is no clear understanding of how these campaigns reflect theoretical principles central to improve message effectiveness and avoid undesired negative effects. This study aims to review the content of intimate partner violence (IPV) pictorial campaigns focusing on victimized men in (...) DS and SS relationships. Specifically, it aims to understand the campaigns’ global characteristics and if their content represents constructs from different theoretical models. Online search engines were used to extract pictorial campaigns in English, Spanish, and Portuguese, released up until 2019. They must have had to be promoted by a formal organization, and were coded according to a theoretically grounded taxonomy, using thematic analysis. Our results indicate that out of the 57 campaigns collected, most were aimed at men without specifying the relationship they were in (i.e., DS or SS) ( n = 22, 39%) and intended to change attitudes, beliefs, and behaviors about IPV (in line with the Theory of Planned Behavior) ( n = 47, 82%). Additionally, four campaigns adequately integrated fear appeal constructs of the Extended Parallel Processing Model ( n = 4, 7%), while 41 campaigns highlighted dissonant states in line with the Elaboration Likelihood Model ( n = 41, 72%). Following the Transtheoretical Model, most campaigns targeted victims in the Maintenance stage ( n = 52, 92%). The campaigns under analysis may prove useful for some victimized men, mostly presenting messages designed to elicit a beneficial attitude and behavior change. Our analysis highlights different limitations as well, such as the lack of information on susceptibility to IPV ( n = 13, 23%) and the effectiveness of the recommended responses that the campaigns provide ( n = 20, 38%), which may interfere with adequate fear appeal processing. Additionally, presenting more diverse victims may be beneficial, along with social norms change information regarding gender roles, violence, and help-seeking. This may guide the development of improved and tailored campaigns to better facilitate help-seeking in victimized men that mostly avoid undesired negative effects on the viewer. (shrink)

For hospitality establishments like the House of Lechon to remain profitable and draw in new clients, maintaining high standards of service quality is essential. Despite this, satisfying and surpassing client expectations is a constant struggle given the dynamic nature of consumer preferences. To evaluate customer satisfaction at the House of Lechon, this study draws on previous research on service quality and examines customers' expectations and experiences in several areas, including responsiveness, tangibility, reliability, assurance, and empathy. This study, which involved (...) a purposive sample of 100 participants, used a descriptive-quantitative technique to identify areas for improvement and suggest strategic actions to improve service quality and close the gap between customer experiences and expectations. The results emphasize how crucial it is to give service quality factors top priority to increase client happiness and loyalty in the cutthroat hotel sector. (shrink)

Winner of the R. H. Gapper Book Prize 2011. Judith Still sets Derrida's work in a series of contexts including the socio-political history of France, especially in relation to Algeria, and his relationship to other writers, most importantly Helene Cixous, Luce Irigaray and Emmanuel Levinas - key thinkers of hospitality. Still also follows the thread of sexual difference in Derrida's writing in order to shed light on his exploration of the complex and delicate, strange yet familiar, political and ethical (...) dilemmas of how to be those impossible things, a good host and a good guest.Hospitality is critically important in Derrida's writings, and his insights in this have been influential across a range of disciplines from geography, politics and sociology to literary studies and philosophy. It functions as a way of both thinking about relations between individuals, and analysing the community or state's often inhospitable reception of outsiders, such as refugees or migrants. (shrink)

Come in. Welcome. Be my guest and I will be yours. Shall we ask, in accordance with the Derridean question, "Is not hospitality an interruption of the self?" What is the relationship between the interruption and the moment one enters the host's home? Derrida calls us toward a new understanding of hospitality - as an interruption. This paper will illuminate the history of hospitality in the West as well as trace Derrida's discussions of hospitality throughout many (...) of works. The overall goal of this project is to provide readers of Derrida with a sort of reference guide for his discussions on and deconstructive approach to hospitality. (shrink)

The point of departure of this article is that hospitality in education has not been theorized in terms of emotion and affect, partly because its law have been discussed in ways that have not paid much attention to the role of emotion and affect. The analysis broadens our understanding of the ethics and politics of hospitality by considering it as a spatial and affective relational practice. In particular, concepts from affect theory such as the notion of affective atmospheres (...) and atmospheric walls are discussed to highlight the notion of affective hospitality. It is argued that a greater awareness of the micro-politics of hospitality in its everyday enactment in various educational settings can show educators how specific practices of hospitality work to produce affective spaces in which the socio-historical context of privilege may be interrupted. The paper concludes with a discussion of the ethical, political and pedagogical implications of affective hospitality. (shrink)

Neoliberal rationality eliminates what these thinkers termed the "good life" or the "true realm of freedom", by which they did not mean luxury, leisure, or indulgence, but rather the cultivation and expression of distinctly human capacities for ethical and political freedom, creativity, unbounded reflection, or invention. The legacy of Kant's political writings is uniquely duplicitous. This is because the space of the Kantian text is capable—as great philosophical works often are—of sustaining immense contradictions. 1 On the one hand, as has (...) long been well known, Kant's universalist notion of reason provided justification for and implicitly sanctioned the violence of racist colonial civilizing. (shrink)

This article contributes to conversations on hospitality in educational settings, with a focus on higher education and the online context. We integrate Derrida’s ethics of hospitality framework with a focus on practices of hospitality, including its affective and material, embodied dimension. This article offers empirical examples of practices of what we termed ‘virtual academic hospitality’: during a series of online collaborative and cross borders workshops with teachers of English based in the Gaza Strip, we performed academic (...) hospitality through virtual convivial rituals and the sharing of virtual gifts, which are illustrated here. We propose a revision of the concept of academic hospitality arguing that: firstly, academic hospitality is not limited to intellectual conversations; secondly, that the relationship between hospitality and mobility needs to be revised, since hospitality mediated by the technological medium can be performed, and technology may even stretch hospitality towards the unreachable ‘unconditional hospitality’ theorised by Derrida ; and thirdly, that indigenous epistemics, with their focus on the affective, may offer alternative understandings of conviviality within the academy. These points may contribute to the collective development of a new paradigmatic understanding of hospitality, one which integrates Western and indigenous traditions of hospitality, and which includes the online environment. (shrink)

The chapter analyses Carlson Rezidor, a global hotel group, quoted on the Stockholm Stock Exchange with the Radisson SAS, later Radisson Blue brand as a key asset. The company is an exemplary case in the travel and service industry. Its program of Responsible Business is aligned with the company’s 4D strategy (Develop Talent, Delight Guests, Drive the Business, and Deliver Results). The core of the program includes three dimensions: Think Planet—minimizing the company’s environmental footprint; Think People—taking care of the health (...) and safety of guests and employees; and Think Together—respecting social and ethical issues in the company and the communities in which Carlson Rezidor operates. The global travel industry has a considerable impact on social, economic, and environmental conditions around the world, so there is an urgent need for a new mindset. If the tourism industry continues to operate in the way it does today, energy use and emissions will double by 2050, and water use will increase 2.5 times. Buildings are responsible for 30% of global energy consumption and use of energy savings technologies is needed. These are some of the challenges that need to be approached by the Rezidor Hotel Group’s management. The conservationist resource use and its employment in local communities of Carlson Rezidor can play a major role in initiating and leading the new mindset. (shrink)

Christian congregations in Indonesia have been receiving more and more migrants, religious others and socially marginal people, but there was little empirical knowledge of how church leadership has conceived of the concept of hospitality to strangers. Hospitality has profound theological meaning and social danger in a pluralistic and precarious environment. This study aimed to establish and define typologies of congregational hospitality to strangers among leaders of the Gereja Masehi Injili di Minahasa (GMIM) in North Sulawesi, Indonesia, and (...) determine its theological and missional implications. This study used Q methodology to develop a 48-statement Q-sample of hospitality based on biblical, ecclesial and ecclesiological material. Forty-eight GMIM leaders were asked to complete Q-sorts on a −5 +5 grid and were interviewed briefly post-sort. Shared viewpoints were derived and interpreted by using a by-person factor analysis with Varimax rotation. Three coherent factors were identified: inclusive, cautious and boundary-keeping and discipleship-oriented transformative hospitality. These typologies revealed divergent patterns of welcome, selectivity and boundary-shaping, as well as tensions between compassion and protection, charity and reciprocity, and programme continuity and structural change. The article reveals that the leaders of GMIM have worked with an implicit and opposite theology of hospitality, which informed the posture of their mission in a Muslim-majority democracy. Contribution: The mapping of these typologies and their application to world and African theological discourse has made this study an addition to empirical practical theology and a model for creating and training leaders, ecclesial self-reflection and the creation of more coherent and hospitable practices in Indonesian churches. (shrink)

In these two important lectures, distinguished political philosopher Seyla Benhabib argues that since the UN Declaration of Human Rights in 1948, we have entered a phase of global civil society which is governed by cosmopolitan norms of universal justice--norms which are difficult for some to accept as legitimate since they are sometimes in conflict with democratic ideals. In her first lecture, Benhabib argues that this tension can never be fully resolved, but it can be mitigated through the renegotiation of the (...) dual commitments to human rights and sovereign self-determination. Her second lecture develops this idea in detail, with special reference to recent developments in Europe (for example, the banning of Muslim head scarves in France). The EU has seen the replacement of the traditional unitary model of citizenship with a new model that disaggregates the components of traditional citizenship, making it possible to be a citizen of multiple entities at the same time. The volume also contains a substantive introduction by Robert Post, the volume editor, and contributions by Bonnie Honig (Northwestern University), Will Kymlicka (Queens University), and Jeremy Waldron (Columbia School of Law). (shrink)

In a restorative classroom inspired by a vision of racial equity, race consciousness is a necessity and a restorative outcome is conceptualized in terms of a sustainable interdependent right-relation, a species of racial justice. Yet, regardless of intent, the constructed space is white. Race-based inequity is reproduced as White students get more of everything from class than do students of Color. What made the space white? How might hospitality affect the restorative possibilities of and in the space? I explore (...) these questions and reconceptualize right-relation as that which necessitates hospitality. (shrink)

Philosophical issues of hospitality are bound up with broader issues of cosmopolitanism in thought and in practice. This paper considers the interplay of human faces, masks, forms of hospitality, and cosmopolitanizing and anti-cosmopolitanizing socio-political dynamics in the time of Covid-19. Despite confident assertions by some interested parties that it is now finished and past history, Covid-19 remains a major challenge across the globe, and so reflections on the interplay of masking, cosmopolitanism, and hospitality remain pertinent today and (...) are not merely a quaint feature of life during the early years of the pandemic. Voluntary acts of self-masking are argued to be more than just mundane forms of micro-level action and interaction among persons. Instead, freighted sometimes with political meaning, and certainly loaded with ethical force, the donning of a face mask can operate as a small but compelling quotidian act of cosmopolitan concern and hospitableness towards other people, including those perceived to be very unlike oneself. (shrink)

In an era of transition and tension in American health care, Dorothy M. Owens offers a model of empathic communication that benefits both patients and physicians. Drawing from concepts in the domains of psychology and theology, she constructs a model of empathy that is ethical and reciprocal. An integrated model of empathy recognizes the physical, psychological, spiritual, and social nature of human beings. Empathy is a clinically useful, time-effective communication skill that can be taught in medical and pastoral education. Dr. (...) Owens's unique approach to empathy is applicable to other professional and personal relationships as well. (shrink)

A distinction should be drawn between morality and ethics in the Levinasian sense. Morality is understood as a set of laws, whether originating in God or the subject. Ethics originates from the responsible response to the call emanating from the face of the other person, conceived as a trace of the radical alterity of the infinite God. Regarding Levinas’ ethics, the following questions are raised: (1) Is the other without violence? (2) Is the other’s face the site of the epiphany (...) of radical alterity? (3) Is radical alterity without violence? An analysis of Derrida, Sartre, Freud, and Lacan shows that the other could be infused with violence, whether contingent or a priori. Moreover, the other’s face is not a site of epiphany, as it is always already covered by a veil of facial expressions. The ensuing conclusion is that the site of disclosure should be shifted from the face of the other to the work of art. What is disclosed in art is primordial violence as manifested in the myth of Babel. As such, it is identified with the Joycean expression “he war” and with the notion of the “rav,” a Hebrew term that acquires three consequent meanings: manifold (ribui), dispute (riv), and sovereignty (rav). (shrink)

The question of hospitality is the most pressing question in contemporary thought: How can we host that which is utterly Other, that which resists all conceptualization, and thus disrupts the proper course of thought? In the current book, the discussion of hospitality is given a new conceptualization, and extended to the field of aesthetics: the event of hospitality does not occur in the face-to-face encounter with the other person, as Emmanual Levinas conceived of it, but rather in (...) the encounter with the work of art itself. Writing about the event of hospitality—as it is eventuated in art—involves subverting the traditional precedence of theory over practice. This subversion is also evident in the indifference to traditional distinctions, such as those between poetry and visual art; modern art and classical art; international art and local art. Moreover, most of the artworks considered throughout are hybrid in character: they are suspended in the space between the visual and the verbal, whether they involve the verbal representation of a visual object (as in Rilke’s poem “Archaic Torso of Apollo”), or a visual representation of a verbal object (as in Anselm Kiefer’s work “Your Golden Hair Margarete”). The consideration of these and other works come together to give rise to a novel and original discourse on art that is termed “Aesth-ethics,” and which is presented for the first time in this volume. (shrink)

As revealed in previous empirical research, nurses describe their position in home‐based nursing care (HBNC) as that of ‘guests’ in the patient's home. Such a description is problematic as ‘guests’ might not be considered to belong to the realm of professionalism. As Jacques Derrida's work on hospitality has received wide publicity, sparking theoretical and philosophical discussion about host and guest, the aim of this study was to explore how the concept ‘guests’ can be understood in the light of Derrida's (...) philosophy of hospitality. The study revealed that (a) guest must be considered a binary concept; and (b) hospitality should be regarded as an exchange of giving and receiving between a host and a guest. The present study demonstrated that it is important to reflect on the meaning of the concepts used by nurses in HBNC. Further theoretical and empirical exploration of the concept ‘hospitality’ would be fruitful, i.e. what is patients' understanding of ‘hospitality’ and ‘hostility’ related to nurses' descriptions of themselves as ‘guests’ in the patient's home. (shrink)

This article aims to highlight the theoretical and philosophical debate on hospitality underlining the normative elements of framing migrants and refugees as individual agents in the light of hospitality theory and migration governance. It argued the critiques of the neo-Kantian hospitality approach and the EU welcome culture with regard to refugees in the EU from a philosophical perspective. The “No human being is illegal” motto is proposed to be conceived as a principle of the EU Charter of (...) Fundamental Rights. The cosmopolitan right to visit and the universal right to reside were discussed in the context of human rights and co-responsibility. Linking the hospitality approach with migration governance enables the reconstruction of reception policies and practices, diversification of non-state actors that engage in migration governance mechanism, and polarization of political initiatives (e.g., politics of allocation and dispersal, readmission negotiations, convergence/divergence of priorities and strategic interests). The research findings highlight that the EU adopted a neo-Kantian hospitality approach that combines both “co-responsibility” and “vertical/heterarchical relations.” The EU’s “New Pact on Migration and Asylum” was considered proof of how the EU follows neo-Kantian hospitality that is manifested in dualism and contradictory approach. The study presents a typology that splits co-responsibility into individual/institutional actions and human rights/migration governance. (shrink)