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The author utilises the hermeneutic approach and emphasises the acceptance of responsibility through dialogue. He demonstrates that the dialogical way of thinking represented by Buber, Levinas, Apel and Habermas constitutes a productive approach to business ethics. By including dialogical conceptions in the ethical discussion about business activity we can hope to reach an insightful, more creative, responsive and responsible praxis of management.

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World . London: Routledge. The Child's Conception of the World Rosenberg, S. (1988): Self and others: Studies in social personality and

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schemas about the self and others, impulsivity, and sensation seeking. This exploration would not only facilitate better understanding of these two populations but also suggest new ways for tailored therapy interventions. CSB and sex

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Self and Other Roma Groups in Romania and Norway. Romani Studies 5 (21)2: 123–144. Engebrigtsen A. I. Within or Outside? Perceptions of Self and Other Roma Groups in Romania and Norway Romani Studies 5 2011

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Abstract

In the American academic tradition, the freak show as a research topic appeared in the late 1970s, focusing on othered bodies and popular culture, considered revolutionary at the time. This article looks at the history of the discourses staged otherness provoked in the American context. While it was launched together with other discussions of othering – such as ‘the ethnic other’, which eventually led to the field of postcolonial studies – otherness based on physical difference led to discussions that established a perception of the freak show as an American phenomenon. Scholars like Leslie Fiedler used the othered body to cope with personal crisis, while Edward Said criticized Western European and American forms of colonial thinking. However, physical otherness seduced academics to argue along the dichotomies of self and other to eventually position the self. This article looks at this development historically, involving psychoanalysis, postcolonial studies, literary criticism, and popular culture, to question the American element of the freak show and encourage a rewriting of its cultural significance.

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Defining translation as transformation and resignification, the article argues, through the lens of the Chinese translations of Western “humanism” and “postmodernism,” that translation alters, expands, and hybridizes self and Other at the same time, for at the other end of the translation process neither remains the same that has been known and both become displaced, enriched, and revised. At its every phase, Chinese modernity derives its criteria or parameters from translating Western theories of modernity. However, no Western idea or theory comes to China unmodified, untransformed or unhybridized. This is the way Chinese modernity takes its shape. The article concludes that to translate modernity in China is to translate China in a double sense. For what emerges from the processes of appropriative translation in modern China is a form of modernity different from and alternative to the hegemonic modernity of the West, and, therefore, in performatively translating Western ideas and values, the Chinese constantly engage in self-transformation and self-reinvention, eventually returning to the world a Chinese version of modernity for translation.

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, Pro et contra. Санкт-Петербург 1997. CONOLLYJ. Nabokov's Early Fiction. Patterns of Self and Other. Cambridge University Press, 1992. DAVYDOVS. The Gift: Nabokov's Aesthetic Exorcism of Chernyshevski: Canadian

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Magyar Pszichológiai Szemle
Authors: Flaskay Gábor, Navracsics Judit, Pléh Csaba and Lippai László

Self and Others in an Economic System . Journal of Business , 59 ( 4 ), 385 – 399 . Bourdieu , P. ( 1997 ). Gazdasági tőke, kulturális tőke, társadalmi tőke . In

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—352. Du, H., & King R.B. (2013). Placing hope in self and others: Exploring the relationships among self-construals, locus of hope, and adjustment. Personality and Individual Differences, 54, 332—337. Eysenck, S

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A. Zupančič 2004 Patterns and universals of adult romantic attachment across 62 cultural regions: Are models of self and other pancultural constructs? Journal of Cross

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