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Home administration of oral medications to children: Parental challenges and practices in Libya
No full textAdministering medication to children at home presents substantial challenges for caregivers. Errors in dosage, timing, or administration method could be harmful. A key contributor to such errors is inadequate knowledge of pediatric medication. The objective of this study was to explore how parents in Libya administer oral medications to their children and the self-care therapies they use for them. A cross-sectional study was conducted using an online self-designed questionnaire consisting of yes/no and multiple-response questions. The sample size was 523 parents with valid questionnaires. Inclusion criteria were being a parent of children aged six months to 10 years and consent to participate. The data were analyzed by the Chi-square test was employed to examine associations between demographic characteristics and parental behaviors and techniques of medication administration. One-third of parents used inappropriate tools to administer liquid medications to their children. When children resisted medication, 49.3% of parents insisted on administering it, 10.7% mixed it with milk or other drink, 5.2% mixed it with food, and 9.2% dissolved solid forms in water or another drink. Additionally, 9.4% of parents admitted to giving doses higher than prescribed, trying to achieve rapid recovery. Furthermore, 82.0% of the parents engaged in self-medication of children, mostly with antipyretics (86.4%) but also with antibiotics (2.5%). We concluded that knowledge of the correct practices for administering oral medication to children was inadequate. It is suggested to develop educational programs for parents on correct practices
La dialéctica y sus sentidos
No full textEn el año 1940, Karl Popper publica en la revista Mind un artículo bajo el título «¿Qué es dialéctica?» (Popper, 1940: 403–426), artículo que dos décadas más tarde incluye como un capítulo de su libro Conjeturas y refutaciones (Popper, 1962). A pesar de sus evidentes deficiencias exegéticas, dicho artículo ha ejercido una notable influencia especialmente –aunque no exclusivamente– entre los lectores de tradición analítica. En rigor, no pocas de las tesis que Popper le atribuye a Hegel en relación con la dialéctica son, en esencia, correctas; es más bien la valoración que Popper hace de esas tesis donde radica la diferencia respecto de Hegel. En efecto, desde un punto de vista exegético y conceptual no es ilegítimo afirmar que para Hegel las contradicciones no afectan tan sólo al pensamiento, sino que son también características de la realidad, que el criterio de verdad es la razonabilidad y no los supuestos datos de la experiencia sensible y que una proposición que se integra coherentemente en la actividad de comprensión es una proposición que por ello mismo describe lo real, de modo que la realidad es en esencia idéntica al pensamiento. Hay, no obstante, dos afirmaciones que Popper atribuye a Hegel que son incorrectas tanto exegética como conceptualmente, a saber: que las contradicciones no deben ser resueltas y que resulta posible justificar el conocimiento humano sin referencia alguna a la experiencia sensible. Estas dos afirmaciones incorrectas alteran, sin embargo, el entero sentido del idealismo que Hegel propone. En efecto, las primeras tres afirmaciones correctas de Popper, esto es, que la contradicción es una característica de la realidad, que el criterio de verdad es la razonabilidad y que el pensamiento y la realidad son idénticos adquieren sentidos específicamente diferentes si implican -como cree el mismo Popper- que la contradicción no debe ser evitada y que el conocimiento de lo real puede constituirse sin apelación a la percepción o, en cambio, si implican -como es de hecho la posición que sostiene Hegel- que las contradicciones sí deben ser evitadas y que la comprensión de la realidad no excluye al conocimiento sensible. Para Hegel es únicamente la actividad de comprensión la que es capaz de decidir en el marco de su propia teoría general sobre el mundo cómo es el mundo y qué cosas hay en él. Sólo en la medida en que los contenidos sensibles se dejan integrar en teorías es como se convierten en propiedades de objetos reales y dejan de ser meros contenidos mentales. Las percepciones son sólo un contenido más dentro de dicho conjunto general; en opinión de Hegel, no poseen como tales un vínculo inmediato con el mundo real, sino siempre sólo sus propios contenidos cualititativos; es siempre una teoría la que ordena esos contenidos perceptuales a partir de conceptos, cuyos propios contenidos y sentido son determinados, por su parte, en el marco de los juicios e inferencias de la teoría a la que pertenecen. La determinación del contenido conceptual es así la que otorga a la mínima y maleable determinidad presente en la percepción -esa determinidad está constituida nada más que por meros y unidimensionales colores, sonidos, olores, etc.- su sentido, al asignársela a un objeto en torno al cual esos colores, sonidos y olores son jerarquizados y refuncionalizados. Es, pues, a partir de su inherencia en los objetos de la teoría como el contenido de la percepción recibe “objetividad”, es decir, el ser una propiedad de una cosa del mundo real.Ahora bien, si el pensamiento contiene ya desde siempre su vínculo con el mundo y si son entonces sólo ciertos pensamientos particulares los que no nos informan acerca de cómo es el mundo, entonces es el pensamiento mismo según sus normas internas el que en última instancia decide en qué casos deben ser corregidas sus propias teorías. En efecto, el modo como el pensamiento corrige en cada caso su teoría acerca del mundo es siempre una actividad interna del propio pensamiento, una autocorrección del mismo. En el caso que el contenido de la percepción no corrobore la hipótesis del sujeto, Popper habla de «falsación». Pero para Hegel es el objeto mismo el que en el caso de un desfasaje entre su concepto y sus aspectos sensibles no puede ya más ser explicado satisfactoriamente según los términos de su anterior concepto; éste, sin embargo, había obtenido su sentido y función al interior de una teoría determinada y a partir de ella; en esa medida, es la propia teoría la que debe modificar el concepto del objeto para intentar restituir la identidad consigo mismo del objeto y, con ella, la de la teoría misma. Por esta razón, Hegel prefiere hablar de «contradicción», pues es la lógica específica de la teoría y no sus contenidos particulares la que no permite la persistencia de la negación, en la medida en que la negación significa una contradicción -o, para decirlo con Thomas Kuhn, una «anomalía»- de la teoría consigo misma. En cuanto totalidad que abarca a todas sus instancias posibles, esto es, tanto a los contenidos perceptuales como a los contenidos inteligibles, es siempre el pensamiento el que se reacomoda siguiendo sus propias leyes y, al hacerlo, avanza hacia concepciones más correctas sobre la realidad, es decir, hacia teorías que logran nuevamente reunificar bajo una identidad diferenciada los distintos aspectos de todos los tipos de contenidos que las conforman. No es, pues, el contenido percibido el que determina cómo es el mundo real, sino la coherencia y consistencia interna del conjunto total de contenidos de la teoría general acerca del mundo. Con esto, la dialéctica deviene un ámbito general de teorización filosófica auténtica, independientemente de la forma precisa que esa teorización pueda haber adoptado en la obra del propio Hegel. En efecto, el pensar, según se adelantó, es el que se corrige a sí mismo mediante intentos sucesivos de recobrar el equilibrio cuando su teoría sobre el mundo lo pierde debido a una incongruencia interna. Pero esta incongruencia no necesariamente es provocada en todos los casos por un contenido perceptual divergente, sino que puede serlo también, por ejemplo, por la incompatibilidad de las conclusiones de una de las subdisciplinas de la teoría con las conclusiones de otra de las subdisciplinas de la misma teoría, o por un conflicto interno de índole puramente formal-matemática. En este contexto más amplio y complejo que el que señala el estrecho caso de la eventual incongruencia de un contenido perceptual cobra legitimidad la reflexión general del pensamiento sobre sus propias leyes como método para comprender mejor la dinámica de sus operaciones de constitución de sentido y de formación de conceptos y teorías sobre la realidad
ZEN BUDDHISM AND WESTERN PHILOOSPHY - ALEXIS KARPOUZOS
No full textThe thought of Zen is often misunderstood, especially when its doctrine of “absolute nothingness” is taken as a form of philosophical nihilism. Such a misinterpretation overlooks the essence of Zen teaching, which is not trapped within the narrow duality of “being” and “non-being.” On the contrary, Zen transcends these terms, showing that truth lies neither exclusively in existence nor in non-existence, but in a field where these distinctions cease to hold absolute power. Thus, the “nothingness” of Zen is not the emptiness of despair but the openness that contains everything. In Zen tradition, the concept of Buddha-nature illuminates this very paradox. It is described as a positive term for absolute nothingness, encompassing both “being” and “non-being” in an ultimate way. This is not a logical contradiction but a higher, paradoxical logic: the “logic of being/non-being.” In Zen experience, existence and non-existence do not negate one another but coexist, revealing a deeper dimension of reality. Buddha-nature, therefore, is not an abstract metaphysical concept but the very dynamic reality that permeates all phenomena, giving them life and meaning. This stance has contemporary significance. In a world of modernity and globalization, where traditional certainties have been shaken and nihilism often appears as the dead end of human thought, the perspective of Zen’s “absolute nothingness” offers a way out. Since it does not deny emptiness but embraces it as a creative principle, it can transform the experience of meaninglessness into an experience of freedom and openness. Religion, if it draws from this perspective, does not remain trapped in rigid theologies nor dissolve into deconstruction. Instead, it can face nihilism not through denial but by transcending it, showing that at the heart of nothingness lies the infinite potential of being and non-being together. Zen, then, is not a path that leads to nihilism, but a way of overcoming it. Its teaching of “absolute nothingness” and its logic of “being/non-being” call us to see reality beyond the dilemmas imposed by Western rationalism. Within this opening, religion, philosophy, and human existence as a whole can find new ways to reconcile with emptiness and transform it into a source of freedom, meaning, and creativity.
Interdependence in Zen: A Network of Boundless Relation
At the heart of Zen thought lies the idea that nothing exists autonomously or in isolation. Every being, every phenomenon, every moment is interconnected with all others. This empirical realization, which surpasses philosophical theory and becomes lived experience in Zen practice, is expressed through the term “interdependence.” The individual is not a closed, self-sufficient subject but a node in an infinite web of relations. When Zen speaks of “emptiness” (śūnyatā), it does not mean that things are nonexistent but that they exist only in relation to others, while still maintaining their “ownness” or particularity. A flower, for example, is not just a “flower”: within it are the sun, the rain, the soil, the air, time, the labor of the farmer. Remove these, and the flower ceases to exist as a distinct being. The uniqueness of each being is recognized and exists only in coexistence with others. In this way, Zen teaches us that every form of life is inseparably bound to the whole of the cosmos. The experience of this interdependence has deep existential and ethical consequences. First, it dismantles the illusion of isolated existence, which often breeds arrogance or despair. Second, it cultivates compassion: if “I” and “you” are not absolutely separate, then caring for the other is simultaneously caring for the self. In this light, kindness is not a moral imperative but the natural expression of the unity of life.
Zen calls us to live with awareness of this interdependence. Daily meditation practice is not withdrawal from the world but a return to the deeper experience of unity with it. In every breath, every sound, every glance, the continuous interweaving of all things is revealed. Then the individual recognizes that there is no “inside” and “outside,” but only the open, shared life that includes everything. Thus, interdependence in Zen is not merely a philosophical doctrine but a way of seeing the world as a fabric of mutual relations, inviting us to live with humility, gratitude, and compassion
«Yo creo que la verdad no es una palabra vana». René Girard y la vida intelectual católica. Un homenaje en el centenario de su nacimiento
No full textEl ensayo presenta a René Girard (1923-2015) como un notable ejemplo de una vida intelectual que se comprendió a sí misma como fundada en la fe católica. Su teoría mimética y del mecanismo del chivo expiatorio, nacida ella misma de la tradición bíblica cristiana, nos ofrece claves para la comprensión y constitución de una vida intelectual católica como un elemento crítico de gran importancia, que debe hacerse presente en el debate público y en la vida cultural, académica y científica, desafiando a la vez el laicismo excluyente propio de nuestras sociedades y la falaz y miope oposición que suele hacerse ad intra del catolicismo entre lo «académico» y lo «dogmático», por un lado, y lo «pastoral» por el otro. Asimismo, se hacen algunas reflexiones sobre las posibilidades que estas ideas ofrecen para pensar el problema de la constitución y el desarrollo de una verdadera y vigorosa vida intelectual católica como parte esencial de la misión de la Iglesia en Venezuela. This essay presents René Girard (1923-2015) as a notable example of an intellectual life that understood itself as founded on the Catholic faith. His mimetic theory and the scapegoat mechanism, itself born from the Christian biblical tradition, offer us keys to understand and constitute a Catholic intellectual life as a critical element of great importance, which must be present in the public debate and in cultural, academic, and scientific life, challenging both the exclusionary secularism inherent in our societies and the fallacious and short-sighted opposition often made ad intra within Catholicism between the “academic” and the “dogmatic,” on the one hand, and the “pastoral,” on the other. It also offers some reflections on the possibilities these ideas offer for considering the problem of the constitution and development of a truly vigorous Catholic intellectual life as an essential part of the Church’s mission in Venezuela
On the factors affecting the adoption of coffee farming in Alangalang, Leyte, Philippines: A descriptive-correlational approach
No full textThis study aimed to analyze the factors affecting the adoption of coffee farming in the municipality of Alangalang, Leyte, Philippines. A total of 65 coffee farmers registered in the Local Government Unit served as respondents for this research. A structured survey questionnaire was used to collect data, which was then analyzed using descriptive statistics, and Spearman rank correlation. The findings revealed that the respondents were predominantly middle-aged females, most of whom had attained elementary to high school education and operated small to medium-sized farms. Four key categories of factors were identified: economic, environmental, institutional and social. Economic and institutional factors particularly access to subsidies and extension services were rated highly significant in influencing adoption. Major problems identified include lack of access to quality planting materials, limited government support, low farmgate prices, and inadequate training and extension services. These findings highlight the need for enhanced extension services, access to inputs, financial support, training, and infrastructure development to boost the adoption and sustainability of coffee farming in Alangalang, Leyt
La Peyrère's Polygenism and Human Species Hierarchy
No full textabstract: In 1655, La Peyrère was the first to substantially argue for and popularize polygenism—the view that God created multiple original human mating pairs in separate acts of creation with numerous pairs created before Adam. Positing or rejecting polygenism has been central to modern theorizing about human types and origins. Prominent recent interpreters have maintained that La Peyrère’s polygenism does not imply a hierarchy of human types. This paper reconstructs La Peyrère’s account and, in opposition to the dominant view, argues that his polygenism produces a human species hierarchy. The Adamite species is superior to the pre-Adamite species in virtue of its material composition, mode of creation, and form. The upshot is that La Peyrère’s theological system posits a protoracialist conception of human types
Ability as Dependence Modality
No full textSome modal expressions in language—for example, “can” and “able”—describe what is possible in light of someone's abilities. Ability modals are obviously related to other modalities in language, such as epistemic or deontic modality, but also give rise to anomalies that make them unique. This paper develops a general theory of ability modals that is broadly compatible with standard modal semantics, while predicting their peculiar behavior. The central idea is that ability modals include reference to a notion of dependence. At the level of truth conditions, “ is able to ” simply says that there is a circumstantially accessible world where. On top of this, a not‐at‐issue element requires that whether As depends, in part, on intrinsic features of. Differently from most analyses, this account divorces ability modals from a notion of agency
AI-Powered Mental Health Chabot: A Survey
No full textAI-powered mental health chatbots have emerged as an innovative solution to bridge the gap in
mental health services, which often face issues like limited accessibility, high costs, and social stigma. By integrating
artificial intelligence, natural language processing, and cognitive behavioral therapy techniques, these chatbots engage
users in real-time conversations, offering psychological guidance, emotional support, and symptom management. Their
ability to provide immediate, anonymous assistance makes mental health resources more accessible to a broader
population. These chatbots are embedded in mobile applications, social media platforms, and web-based services,
ensuring continuous availability and personalized interactions. Advances in machine learning and sentiment analysis
have improved chatbot responses, making them more adaptive and human-like. They serve as virtual therapists, guiding
users through structured interventions and coping strategies to manage anxiety, depression, and stress
effectively. Despite their advantages, AI-powered mental health chatbots present ethical, technical, and regulatory
challenges. Concerns around data privacy, AI bias, and emotional intelligence need to be addressed to enhance their
reliability. Moreover, their effectiveness is limited in severe mental health cases, emphasizing the need for a hybrid
model that combines AI-driven therapy with human intervention. This survey explores the technologies, applications,
therapeutic approaches, limitations, and future prospects of these chatbots
Управління маркетинговим потенціалом компаній в середовищі цифрового бізнесу
No full textPurpose: The purpose of the article is to investigate the processes of managing the marketing potential of companies and to develop managerial measures aimed at integrating the functionality of digital platforms with tools for forming personalized marketing strategies for operating in the digital business environment.
Design/Method/Approach: The research employs the integration method to combine theoretical concepts of digital marketing, potential management tools, and digital business architecture models; the method of comprehensive formation is used to construct a conceptual mechanism for managing the marketing potential of companies; and the method of logic and sequencing serves to structure the components of the digital platform and formulate the stages of decision-making in the digital economy. Additional methods include comparative analysis, graphical modeling, analytical and structural generalization, and forecasting.
Findings: The study proposes a conceptual framework for managing the marketing potential of companies in a digital business environment, considering the growing role of digital platforms, integrated analytical modules, and personalized approaches to customers. Functional interdependencies between elements of the digital marketing ecosystem and the efficiency of business processes have been identified. A model for transforming the traditional marketing mix into a form adapted to digital conditions has been developed.
Theoretical Implications: The theoretical significance of the study lies in substantiating approaches to managing the marketing potential of companies as an integral category encompassing resources, competencies, innovative mechanisms, and digital channels for consumer interaction. The proposed approaches expand the conceptual understanding of the digital platform’s role as a core environment for communication, monitoring, analytics, and consumer behavior influence.
Practical Implications: The practical significance of the study consists in forming an effective toolkit for managing marketing potential, which can be applied by Ukrainian companies in the context of market digitalization. The proposed modules of the digital marketing ecosystem can serve as a foundation for building national or corporate platforms that enhance managerial decision-making, enable marketing personalization, and support the strategic positioning of companies
Originality/Value: The scientific novelty lies in the creation of a structured system for managing the marketing potential of companies in a digital environment. This system includes an adapted marketing mix, a functional architecture of the digital platform, and an action algorithm for optimizing market behavior. For the first time, a concept of a modular marketing ecosystem based on seven functional blocks is proposed, with each block performing a specific role in shaping effective digital interaction between the company and the consumer.
Research Limitations/Future Research: Further research should focus on evaluating the effectiveness of implementing digital marketing platforms across various sectors of the economy, particularly in the B2B segment and public services. Promising directions include analyzing the role of artificial intelligence in forecasting consumer behavior and studying the impact of digital technologies on restructuring the functions of corporate marketing departments in post-crisis conditions of global transformation.
Paper Type: Theoretical
JEL Classification: L86, M31, O3