<p> </p><p>During the last 15 years, due to several social conflicts generated by mining operations in Peru, mining has reshaped its performance from a questionable activity to an accountable one. Corporate Social Responsibility (hereafter CSR) has represented the approach to do this reshaping. In that sense, idea of mining CSR represents how corporations<em> ought to interact</em> responsibly with society. Then, society expects that mining corporations <em>ought to act</em> correctly, guided by the CSR frame that represents the assumption of the correct way to behave. However, mining CSR framework must be accepted for the corporation as well as for society, which might be affected by the corporate actions guided by the framework, mainly the local community. The way mining CSR will be accepted is through dialogue between corporations and stakeholders. Thereby, CSR would imply that corporations should consider what society expects as a responsible performance to be part of the way they <em>ought to act</em> through dialogue and mutual understanding.</p>

<p>The aim writing this essay is to understand and to explain difficulties with communications during sign language interpreting at the Video Relay Service (VRS). Another aim is also to identify the necessery conditions for communications at the VRS and to investigate why difficulties may arise in lack of these necessary conditions. The questions of this essay are: Which are the vital important difficulties in communication at the VRS and why do these difficulties arise?</p><p>To answer these questions, four sign language interpreters working with the VRS, have been interviewed. These interviews constitute the empirical data of the essay. The interviews has been analysed from an interpreting perspective as seen from Wadensjö, Chernov and Atwood & Gray. The teoretical base of the essay is also seen from Goffman’s dramaturgical perspective and his model of production formats and also from Habermas’ theory about action types.</p><p>The conclusions of this essay is that agreement of the service and of the conversations cast assignment, is very important for the conversation to be continued at the VRS, in lack of these difficulties will appear for the interpreters. The interpreters’ possibilities to anticipate are related to the context of the situation. For the conversation to continue the interpreter do have to take an active responsibility and arrange the conditions for the communication, otherwise difficulties will appear.</p>

<p>The purpose of the essay is to analyze the welfare state from a gender perspective. Further, the paper analyzes and critically examines three different normative solutions provided by Irish Marion Young, Nancy Fraser and Jürgen Habermas for the realization of a welfare state that includes women.</p><p>Habermas argues that the welfare state has created a situation of dependency and state paternalism which reduces both individual and collective self-determination. Young follows Habermas‟ argument. She argues for a political climate where justice is reduced to the distribution of material goods rather than the elimination of underlying relations of domination and gender specific patterns. Fraser and Young therefore argue that the new client role is female and that the welfare state rests on the heterogeneous nuclear family norm with a male provider which restricts possibilities for women. The Scandinavian welfare model tends to be considered as "women friendly" because of its broad gender debate, well-developed social security that brackens the line between public-private together with a high degree of representation of women in political institutions. What is critical about the Scandinavian model is that it restricts political participation to representation. Rather, what is needed is a model of democracy that gives room for women to discuss in their own voice what their needs are and to use the discussion as a means for broader political debate.</p><p>For women to be given such a voice in society, we need a model like Habermas‟ deliberative democracy with procedural rights. The strength in Habermas‟ model is that it makes it possible for women to participate in political will-formation through critical rationality. The deliberative rationality makes it possible for women to come together in the public sphere to influence the welfare state, its design and the allocation of resources. Habermas‟ democracy model has certain shortcomings because it overlooks the gender structures which affect women's access to the public sphere. It is therefore important to understand how rational communication can be achieved in a society that is socially stratified. I argue for a welfare state in which recognition, redistribution and political participation are secured and where women can participate as equals in the public sphere. This is achieved by adopting Fraser concepts of society as consisting of a multiplicity of publics rather than by a single public. It is important however, that the public sphere makes room for groups‟ particularity and I therefore argue for Youngs‟ concept of a politics of difference. It also requires an interaction between institutions and political participation through procedural rights. These rights enable women to influence societys‟ institutions and overcome the client role and gender structures in society.</p>

During the last 15 years, due to several social conflicts generated by mining operations in Peru, mining has reshaped its performance from a questionable activity to an accountable one. Corporate Social Responsibility (hereafter CSR) has represented the approach to do this reshaping. In that sense, idea of mining CSR represents how corporations ought to interact responsibly with society. Then, society expects that mining corporations ought to act correctly, guided by the CSR frame that represents the assumption of the correct way to behave. However, mining CSR framework must be accepted for the corporation as well as for society, which might be affected by the corporate actions guided by the framework, mainly the local community. The way mining CSR will be accepted is through dialogue between corporations and stakeholders. Thereby, CSR would imply that corporations should consider what society expects as a responsible performance to be part of the way they ought to act through dialogue and mutual understanding.

School is assumed to equip students with subject knowledge and contribute to their development as human beings and democratic citizens as well. In this article, the democratic dimension of the teaching assignment is brought to the fore, and an analysis tool for investigating students’ conversations on socioscientific issues that emphasises democratic aspects is presented. The DEQUAL-tool, where the acronyms stand for DEliberative QUALities, comprises both the content-related and formal aspects of the conversations, with a specific emphasis on the collective expressions of democratic qualities like questioning, consideration for others and conveying different dimensions and arguments. DEQUAL is based on an intersubjective and communicative understanding of democracy and meaning-making, and is theoretically inspired by John Dewey’s and Jürgen Habermas’ views on these matters. The development and function of DEQUAL is clarified using excerpts from upper secondary school students talking about how living in a certain place influences the greenhouse effect. By pointing out characteristics, strengths and weaknesses of students’ group-conversations, this methodological proposal can provide further guidance for an integrative understanding of the teacher’s assignment in science education.

Employing the concepts of lifeworld (Lebenswelt) and system as primarily discussed by Edmund Husserl and Jürgen Habermas, this dissertation argues that the lifeworlds of Anglo-Indian and Goan Catholics in the Greater Toronto Area have permitted members of these communities to relatively easily understand, interact with and manoeuvre through Canada’s democratic, individualistic and market-driven system. Suggesting that the Catholic faith serves as a multi-dimensional primary lens for Canadian Goan and Anglo-Indians, this sociological ethnography explores how religion has and continues affect their identity as diasporic post-colonial communities. Modifying key elements of traditional Indian culture to reflect their Catholic beliefs, these migrants consider their faith to be the very backdrop upon which their life experiences render meaningful. Through systematic qualitative case studies, I uncover how these individuals have successfully maintained a sense of security and ethnic pride amidst the myriad cultures and religions found in Canada’s multicultural society. Oscillating between the fuzzy boundaries of the Indian traditional and North American liberal worlds, Anglo-Indians and Goans attribute their achievements to their open-minded Westernized upbringing, their traditional Indian roots and their Catholic-centred principles effectively making them, in their opinions, admirable models of accommodation to Canada’s system.

Community Schools in Saskatchewan offer tremendous potential for building and sustaining democratic communities. This potential is based on what is intended to be the participatory and inclusive nature of these schools. Notions of inclusion at the root of community school orientations to foster well-being emerged from a social-democratic tradition within education and have been explored to differing extents by educational, political, and social theorists. To date, few researchers have examined staff perceptions of inclusion, given the broad and nuanced definition of social inclusion I use here. The purpose of this thesis is to explore the perceptions of these individuals so critically positioned to impact the lives of children, youth and their families, and to frame them in a socio-political and critical theoretical context. In doing so, I focus on the relationship between community school policy and practice in Saskatchewan, examining inclusive processes in community schools, and applying a critical theoretical perspective that accounts for complex and dynamic trends within these schools. Using Habermass critical theory of society, I argue that both functional and communicative rationalization can be seen as converging in the body of community education literature, although functional rationalization is the more predominant, or colonizing, feature. This colonization subsequently leads to legitimation and motivation crises in Community Schooling in Saskatchewan, which can be seen in the low levels of participation of families and community members into school activities. Despite the challenges Community Schools are currently facing, I conclude there is room and opportunity for change at the school level, where stakeholders come together to reach common goals, and live out, at the local level, the ideals of community schooling.

Employing the concepts of lifeworld (Lebenswelt) and system as primarily discussed by Edmund Husserl and Jürgen Habermas, this dissertation argues that the lifeworlds of Anglo-Indian and Goan Catholics in the Greater Toronto Area have permitted members of these communities to relatively easily understand, interact with and manoeuvre through Canada’s democratic, individualistic and market-driven system. Suggesting that the Catholic faith serves as a multi-dimensional primary lens for Canadian Goan and Anglo-Indians, this sociological ethnography explores how religion has and continues affect their identity as diasporic post-colonial communities. Modifying key elements of traditional Indian culture to reflect their Catholic beliefs, these migrants consider their faith to be the very backdrop upon which their life experiences render meaningful. Through systematic qualitative case studies, I uncover how these individuals have successfully maintained a sense of security and ethnic pride amidst the myriad cultures and religions found in Canada’s multicultural society. Oscillating between the fuzzy boundaries of the Indian traditional and North American liberal worlds, Anglo-Indians and Goans attribute their achievements to their open-minded Westernized upbringing, their traditional Indian roots and their Catholic-centred principles effectively making them, in their opinions, admirable models of accommodation to Canada’s system.

Community Schools in Saskatchewan offer tremendous potential for building and sustaining democratic communities. This potential is based on what is intended to be the participatory and inclusive nature of these schools. Notions of inclusion at the root of community school orientations to foster well-being emerged from a social-democratic tradition within education and have been explored to differing extents by educational, political, and social theorists. To date, few researchers have examined staff perceptions of inclusion, given the broad and nuanced definition of social inclusion I use here. The purpose of this thesis is to explore the perceptions of these individuals so critically positioned to impact the lives of children, youth and their families, and to frame them in a socio-political and critical theoretical context. In doing so, I focus on the relationship between community school policy and practice in Saskatchewan, examining inclusive processes in community schools, and applying a critical theoretical perspective that accounts for complex and dynamic trends within these schools. Using Habermass critical theory of society, I argue that both functional and communicative rationalization can be seen as converging in the body of community education literature, although functional rationalization is the more predominant, or colonizing, feature. This colonization subsequently leads to legitimation and motivation crises in Community Schooling in Saskatchewan, which can be seen in the low levels of participation of families and community members into school activities. Despite the challenges Community Schools are currently facing, I conclude there is room and opportunity for change at the school level, where stakeholders come together to reach common goals, and live out, at the local level, the ideals of community schooling.

In light of the notions of freedom, legitimacy, equality, autonomy, plurality, publicity and action in the philosophies of Rousseau and Arendt, it can be seen that formal democracy, having ceased to be the expression of the sovereignty of the people, fell into a legitimacy crisis and has become a system which makes the people apolitical. Behind these problems, there are many reasons like the ethical deficiency of the monetarist system, deputies&rsquo / abuse of authority and tyranny of the majority. The facts in question have pushed philosophers to re-think the fundamental concepts underlying democracy and search for new conceptions of democracy. Nevertheless, it seems that no political model can succeed unless the people reach a certain level of ethical maturity. In this context, we are confronted with two models: liberal deliberative model which is criticized for giving negative rights priority over the process of public will-formation, and Habermas&rsquo / proceduralism which is based on the theory of discourse ethics. Habermasian democracy&mdash / which, contrary to majoritarianism, assumes the consent of all people as the basis of legitimacy&mdash / has goals like intersubjective understanding through rational justification and consensus in an ideal speech situation. Although it has criticizable sides, being the most appropriate account for our understanding of democracy ethics, which considers politics as a part of being human rather than a matter of governance, proceduralism can be defended with the contributions of Benhabib and Young. In the end, the point is making ethics of democracy prior to political models for re-politization of the people.