Back from the celebration of Dragon Boat Festival at 汨罗江

Just returning from the celebration of Dragon Boat Festival at 汨罗江, remembering a poem:

Alone I stand in the autumn cold 

On the tip of Orange Island, 

The Hsiang flowing northward; 

I see a thousand hills crimsoned through 

By their serried woods deep-dyed, 

And a hundred barges vying 

Over crystal blue waters. 

Eagles cleave the air, 

Fish glide in the limpid deep; 

Under freezing skies a million creatures contend in freedom. 

Brooding over this immensity, 

I ask, on this boundless land 

Who rules over man’s destiny?

I was here with a throng of companions, 

Vivid yet those crowded months and years. 

Young we were, schoolmates, 

At life’s full flowering; 

Filled with student enthusiasm 

Boldly we cast all restraints aside. 

Pointing to our mountains and rivers, 

Setting people afire with our words, 

We counted the mighty no more than muck. 

Remember still 

How, venturing midstream, we struck the waters 

And waves stayed the speeding boats? 

毛泽东 (Mao Zedong)

Surely a beginning only

It is surely not a complete analysis of the encyclical letter which is due to be published today. But one thing seems to be striking: it continues to dichotomise economy and ecology, only demanding taking responsibility FOR nature. 

Quando si analizza l’impatto ambientale di qualche iniziativa economica , si è soliti conside- rare gli effetti sul suolo, sull’acqua e sull’aria, ma non sempre si include uno studio attento dell’impatto sulla biodiversità, come se la perdita di alcune specie o di gruppi animali o vegetali fosse qualcosa di poco rilevante.

(Para 35)
Shouldn’t we move further, looking for responsibility IN nature?
Indeed there are several instances in the letter that suggest a too technical understanding to the real social responsibility, i.e. a responsibility that sees nature as an inherent part of the social existence.

Difficult questions and the surely important contribution of the 

LETTERA ENCICLICA

LAUDATO SI’

DEL SANTO PADRE

FRANCESCO

SULLA CURA DELLA CASA COMUNE

will offer many impulses for a hopefully productive debate.
… Camminare insieme … 

con tutte le nostre differenze 

The fish and her friends ….

So our fish glided his little body past the angry neighbours who could not believe their ears. No one, certainly never an insider, had ever insulted them so by questioning the ways of their idyllic stream. But for everything there is a first, and for that mossy stream this little fish was indeed a first. And now, swimming breathlessly away from the mob, he was trying to reach the waterfalls and the big, unseen world under it. The little black fish looked down and saw his friends, who soon would go back to the same old life. What a thought! He took heart and said, ‘Farewell, my friends. Do not forget me.’

(Hakakian, Roya, 2004: Journey from the Land of No. A Girlhood caught in revolutionary Iran; New York: Crown Publishers: 31 f.)

Comparison, differences and how do we find out where we want to go together

What comes first to your mind when you compare Berlin with Moscow?

This had been the question asked by a Dutch colleague – and my prompt reply had been something like:

How can I and why should I compare apples and a piece of furniture?

These two places are really so hugely different that any comparison must end up in misunderstandings, wrong formulations and misleading prompts.

Sure, it is about two settlements and they are located in two different nation states. But in actual fact, even these general placeholders are somewhat misleading.

From the Grundrisse we know that

[t]he concrete is concrete because it is the concentration of many determinations, hence unity of the diverse. It appears in the process of thinking, therefore, as a process of concentration, as a result, not as a point of departure, even though it is the point of departure in reality and hence also the point of departure for observation [Anschauung] and conception. Along the first path the full conception was evaporated to yield an abstract determination; along the second, the abstract determinations lead towards a reproduction of the concrete by way of thought.

It is worthwhile to think another time about this statement in the context of comparing different cities, places as diverse as Amsterdam, Berlin and Moscow.

And it is worthwhile too to briefly mention that the colleague also said during the short time we could talk about the misleading perception: not individual people make history, but complex settings and arrangements are constitutive – providing, sharing spaces within which individuals act, but even then they do not act as mere individuals, even if they are outstanding figures of history”.

Travelling to and through different cities has frequently a bit of the déjà-vu experience: one thinks one knows and is still not entirely sure. In such a case of returning to in any case large cities – even if the figures are quite different:[1]

Amsterdam

Population (municipality, May 2014; urban and metro, May 2014; Randstad, 2011)

Municipality 813.562

Density 4,908/km2 (12,710/sq mi)

Berlin

Population (December 2014)[1]

City 3,562,166

Density 4,000/km2 (10,000/sq mi)

Moscow

Population (2010 Census)

Total 11,503,501

Rank 1st

Density 4,581.24/km2 (11,865.4/sq mi)

Urban 100%

Rural 0

– the likelihood of coming to different areas is quite high. And also the likelihood of perceiving the areas, one visited before, in different ways is remarkable: with the time one can go deeper into things, can explore the details one overlooked on earlier occasions.

Leaving aside that these are so different cities, the one point springing to my mind is that these are not only spaces, settlements but histories – and as much as history does not repeat itself, histories cannot be compared. The concrete is still entailed in the generalisation.

Berlin – a city which had been the platform for an black-haired Austrian gnome to start his March to secure global rule of the “Arian race”, starting racing with tanks towards east, after conquering the submissive west.

Amsterdam, giving in and accepting the new ruler more or less like several other European countries.

Moscow, the at that time blossoming metropolis, developing its own identity, to some extent against the former zarist complement – and with this the new identity of an entirely new state.

The one still refusing the responsibility of the predecessors, refusing to pay their debts, still not completely accepting the fact that many knew about the human dramas their “government” caused in the concentration camps, while the other is still thinking about the loss of most likely nearly 30,000,000 people in the Great Patriotic War.

The one morning, while leaving the hotel to a short walk I see the wires, spanning between the large buildings, offering accommodation for so many: they remind of the efforts of the electrification and industrialisation of a country that – at the time – only recently got rid of the joke of the zarist regime, standing against the old metropolis: in the one case the administrative centre of a “hegemone of the past and the future”: the old Prussian power, aiming on gaining superiority in and over Europe, and the claimant of the thousand year long empire. In the other case the old trade metropolis, which surely lost its glamour of the colonial times (sure, Auke know well about some strange places that still do exist as witnesses of those times…., though it managed well to rescue part of it and translate it into some kind of sedated modernity in the most amiable way.

This kind of light and likely drowsiness (I know, a pardox)  is surely difficult to find in a city with a population of over ten million, though the walk along the river, or large lake in the middle of the still dormant city is most pleasant, and the large alleys offer some compensation for the otherwise densely populated “sleep-cities”.

Marks of orientation – it is always catching my consideration how we actually find the ways – something that surely changed fundamentally, first with the common use of street maps, then again with the common use of the GPS. But it changed also in another way: the marks are something that is remarkable.

Looking at Berlin, it is surely relevant that it is (as nearly all larger conglomerations) a merger of different villages but also a place that still carries its marks from having been a city of two countries.

And Amsterdam is still characterised by the way it integrated socio-natural conditions (the channels) and the social hierarchy (going from the central “Single” over the “Herengracht”, positioning the Keizer to the margin, and the Princes even further out – the latter surely a specific form of translating the words:

give to Caesar what belongs to Caesar, and give to God what belongs to God

– the nobility left in some memorable places of history, and god outside …

Moscow then, somewhat torn between the two dimensions: height and width: the height needed for the permanently increasing population and the width not least accepted to maintain some spaces.

These spaces consist of some of the old areas, and of the parks and park-like areas as for instance the one I mentioned a bit earlier or the area around the Moscow State University Lomonosov , reaching to sparrows hill – I remember well the time of an earlier stay when I lived in the old Lomonosov building and enjoyed the area every morning while I had been jogging.

There is something special when it comes to Moscow though it may be special just for me as some years ago, when I had been collected from the university building, from where we walked to the All Russian Centre, the driver said:

Things changed so much. Several years ago we could find our orientation by holding on to enterprises, chimneys, industrial sites – today these orientation marks are shopping centres, usually all with the same names of international chain stores …

And there is something else I am getting aware every day now, when leaving the metro on the way home at the Домодедовская – it has its name from Domodedovo International Airport. And there is a metal relief pointing this out … – and there are huge posters, telling us what to buy, which shops are close …, hardly allowing us to remain attentive for the reliefs …

We do not recognise many of these areas on the first occasion – not least after a long drive from the airport which directs our thinking towards seize, i.e. quantity, but time allows switching to quality: the small details we usually miss while dashing across airports, over the highways and along the alleys, the quantity that occurs with “pure reproduction”, which seems to be more a matter of being reproduced, pushing aside considerations about where we want to move and how we actively produce, even if this is, when seen relationally, also very much a matter of reproduction.

The Auchan, media market, Electrolux and bmercuditoydas – BMW, MERCEDES, AUDI, TOYOTA, SCODA, MERCEDES, AUDI, TOYOTA, SCODA – gained already dominance.

***************

TV in the background, a song, or better to say a singers-competition. May be it is politically incorrect saying children instead of young women: girls singing about love and longing, though it is more about sexual lust and seduction, staring in the spotlight – though thoroughly enjoying it, incited by members of the jury and parents to compete – who is the best … . At least many of the songs are in English language – does it matter? Or in which way does it matter – indicating to be part of … well …

… another world. It is not least a bit about redefining participation: the socialisation of hyper-individualism: staring, competing, so different to singing in a choir, something many cannot do as it conflicts with the schedules of work, with the requirements of competitive thinking that harshly stands against just the joyfulness of both, the “aimless” singing of people gathering to express themselves with others, and the obliviousness of enjoying oneself as somebody who is content, content while feeling being part of the universe, not in a metaphysical sense, but in the understanding of appropriateness of the old fisherman who resisted accepting the Irony of the Rat as unavoidable rule of life.

The TV had been silent since some time – we had been sitting around the fire, looking up to the stars. Three people, academics, usually talking about development economics, globalisation and labour market policies – and frequently forgetting that all this is so much about such details as the joy of singing in a choir and gaining for oneself and for others – even if it is possibly “only” the gain of not burning out, not being tempted by drugs, not feeling alone when it comes to the point of needing somebody …, and not being open to fundamentalisms that comes along under so many different headscarves and varieties of temptations, replacing apples by Easter eggs and playing other tricks …

***************

– Surely, all this is something that, being stated with the full awareness of the ambiguity, especially on such a day where we celebrate here orthodox Easter and Gagarin-day ….

***************

Part of the points are elaborated in notes written in preparation of presentations here in Moscow at the Plekhanov university in cooperation with the All Russian Center for the analysis of Living Standards

  • Employment Crisis or Crisis of Employment
  • Eurasia – Potentials for taking a strategic role for sustainable sociability

 ******************************

[1]            In the following taken from Wikipedia – 12/04/15

How to bring them together ….?

Especially, though not only with the crisis, now lasting for a long time, showing only occasionally small and deceiving glimpses of improvement, the debate on two issues is increasingly gaining momentum:
  • a kind of renaissance, highlighting the importance of returning to a value basis of humane societies
  • a push towards a new economic model, suggesting in different ways to leave the traditional capitalist path of equalizing development and growth.

Each issue evokes in itself major debates, for instance reflecting on what humane orientations could be and if they ever existed; or if and to which extent capitalist development assumed per se such equation or if it is only THIS capitalism that kills – so the current pope.

These issues will be discussed on the symposium, organised by EURISPES, ANGELICUM and the EUROPEAN ACADEMY OF SCIENCE AND ARTS.
The aim should be to develop a cooperation that looks how to bring the different perspectives together.
All this had been also part of discussions during the last week in Munich at the Max Planck Institute for Social Law and Social Policy, where I spent some time, not least to commemorate the work (and my personal collaboration and friendship) with Hans F. Zacher and Bernd Schulte.
One issue that came permanently up during these days – and had not least issued frequently by Hans F. Zacher had been the fact that the call for justice is not sufficient without a string backing in law. And hit shad been also an issue that guided Bernd Schulte’s long engagement on European law. The community of values is only as god and strong as it is based in law and guarantees legal rights to its citizens.

Impressions …

Just got the confirmation yesterday, while boarding for Budapest where I am now. It is part the confirmation of the appointment in the framework of the Program of High-end Foreign Experts of the State Administration of Foreign Experts. Gosh one can make so much out of so little. Though I am pleased to be one of the 18 selected people; and the only social scientist (I am realist and guess for no one else an application had been lodged;-).
Not sure about the details but that will soon be sorted.

May be I am getting old … – When I arrived Tuesday evening in Rome, looking at the trees, the terrible noise transforming into some music of a vivid city, the still somewhat strange, though familiar language …, when I left latish the morning, the pleasant warm sun shining … – As I could not say good by personally  I wrote to a friend, already back at the airport

Vero … Roma è una città bellissima. Sono arrivato ieri sera: imbrunire, un bel “paesaggio urbano”, con alberi mediterranei e oggi il sole, avvolgendo la vivacità nel calore. Una breve visita per me; Non so perché, ma ho sperimentato la bellezza soprattutto in questo periodo.
I actually did not feel like leaving. Sure, when I later walked through Budapest, the city of light (walking along the Danube is beautiful at night-time, the chain-bridge, the castle, parliament …; the loving couples taking photographs), sitting down for a glass of wine, I thought that I am possibly right with what I frequently said: at the end it does not matter where you are …, it does not matter if there is any sense and meaning in all this, it is just being and possibly the being together …
On the latter, it is not just the love stories of the world to which we all add one chapter or more; it is also the working together, not rolling the rock upwards, and not grasping that is always rolling back, the art of life being to be fast enough, jumping out of its way.
So it had been this bizarre, strange, bewildering feeling now in Budapest: I am currently here for some work with the academy (another “big thing” though …. – well, I have a friend here, she is actually member of the academy and people like her makes “academy of science” something really great and outstanding). But I have had some time and walked to “my” university: Corvinus. Just to have a look – it had been on the way to the Liszt academy, another great place where I will go Sunday to visit a concert. Indeed, they removed the statue of Karl Marx, just an empty space now – just an empty space in the main hall, disgraceful in its emptiness … I went to the little kiosk for a coffee, as I did so often over the last years … – and walked upstairs: second floor …, being part of something: I walked to the office door through which I walked for so many times, I looked at the sign: Peter Herrmann. So I am still part of it? A name-tag, an empty desk due to cut backs by the government, limiting a special international program, limiting the influence of a political direction of understanding economics … . As said, a  bizarre, strange, bewildering feeling … – you may say being located in a position which is taken out of history, empty, pre-emptied, preempt …
… and the knowledge that despite of all this one is not alone even if one is …
… the knowledge that despite of all this one is alone even if one is not …
Historically speaking there seems to be a paradox. Quoting Camus then – as you say: surely not serene –

Mourir volontairement suppose qu’on a reconnu, même instinctivement, le caractère dérisoire de cette habitude, l’absence de toute raison profonde de vivre, le caractère insensé de cette agitation quotidienne et l’inutilité de la souffrance. (14)

And the paradox: accepting hopelessness, and still moving on, may actually have the effect that gives it the final meaning … the

Ti aspetto
coming from someone, from somewhere, for something …, does it matter as long as it makes some sense, has some meaning with which we can connect? And the expectation that this will not change the world, as every move of the rock by Sisyphus did not change anything, but importantly for him brought him closer to the point from where he could enjoy a most beautiful view, overarching the entirety, the completeness … – something for which he would return another time ….

Natale – alcune cose non cambiano

– A proposito, – soggiunse il burattino, – per andare alla scuola mi manca sempre qualcosa: anzi mi manca il più e il meglio.
– Cioè?
– Mi manca l’Abbecedario.
– Hai ragione: ma come si fa per averlo?
– È facilissimo: si va da un libraio e si compra.
– E i quattrini?
– Io non ce l’ho.
– Nemmeno io, – soggiunse il buon vecchio, facendosi tristo.

E Pinocchio, sebbene fosse un ragazzo allegrissimo, si fece tristo anche lui: perché la miseria, quando è miseria davvero, la intendono tutti: anche i ragazzi.

Collodi, Carlo, 1183: Pinocchio

50 Cent – the price of behaving sustainably

Returning from Milano with Trenitalia, listening to

Joseph Stiglitz:
Restoring Growth and Stability in a World of Crisis and Contagion

Somebody passes, and puts a leaflet on every table a leaflet: itinerRe per le Frecce

EasyFood – comodamente al tuo posto

Tutti i menu a solo 1 €

On top of it: one is encouraged to pay by credit card. The young woman walks back and passes a short time later with the little “mobile bar”. I ask for a coffee but she makes me now again of the special offer which I refuse to buy – finally I just want a coffee.

Certo, 1.50

I stick to my decision, pay, take my coffee

No, grazie; senza zucchero.

take the headphones again and go on listening to the Stiglitz, presenting his ideas about how we get back on the growth path of the economy, increasing the GDP.

Still, I hear as well the words of non-understanding the lady says to the person sitting somewhere nearby:

I offered him this special menu, but he wanted just a coffee ….

both shaking their head.

… Restoring Growth …

As one can listen to Stiglitz without watching I look at the gentleman, enjoying his 1€-EasyFood-menu – he decided for

  • Caffè
  • Succo
  • Croissant
  • Biscotti

all taken out of the paper bag. At least he takes the sugar for his coffee which not everybody would do.

I am a bit torn, experiencing this ambiguity: I failed, did not properly contribute to growth which surely would in some way do good to the Italian economy; I just did not take up on the offer, throwing away

  • Succo
  • Croissant
  • Biscotti
  • Zucchero
  • the bag
  • the little “spoon”
  • the napkin

Sure, something good I see later: the leaflets are collected towards the end of the journey, and I hope it is for reusing them.

I do not feel too bad, I paid 50 cent, the additional charge for contributing a little bit to protecting the environment, which surely does in every day good to the Italian economy.

Two background noises that come to my mind on this occasion – do not say they do not belong here.

The first one

The other day I picked up the METRO. Il quotidiano gratuito.

The headline on page two:

Salvini balla da solo e punta a Palazzo Chigi

It is about the Lega Nord attempting to move south.

The headline on page three:

Medico e architetto ambulanti per forza

It is an article about a young couple, well educated and starting their career in precarity.

The second one

We all know about the recent success, La Repubblica writing about it under the hedaline

Cuba, la caduta del Mura

We talked about it more or less extensively with Soraya, Hugo, Orietta, José … many other colleagues and comrades from Bolivia, Cuba …. It had been the ever present matter – one that employed the mind. Sure, it is also allowing growth which surely would in some way do good also to the Cuban economy. But …, well, there is a but right?

PS: There is another point on Cuba, the the vulture capitalists already lowering the height of their flight.

Where are we going?

Looking at the edition of the 25th of November 2013 of L’Osservatore Romano, and the online version of the article

Between Dignity and Transcendence

we read the report on the pope’s visit in Strasbourg, where he addressed the European Parliament and the Council of Europe.

Opening that page, I saw on the top one of Raphael’s most beautiful frescoes:

The School of Athens

Now, one may take it simply as nice ornament. And actually meaningful as it is frequently claimed that Europe today has the still strong roots in ancient history in particular of Athens and Rome. Looking at Plato and Aristotle at the centre — it is surely a remarkable reference to European tradition then: can we interpret their appearance together as hinting to the claim for a “moral, ethical state”? Plato’s obviously pointing on a merger of dialectics and the trinity – we may take from the book in his hands: the Timeaus the famous passage:

“For whenever in any three numbers, whether cube or square, there is a mean, which is to the last term what the first term is to it; and again, when the mean is to the first term as the last term is to the mean—then the mean becoming first and last, and the first and last both becoming means, they will all of them of necessity come to be the same, and having become the same with one another will be all one”.

And we see Aristotle, holding the Nichomachean Ethics in his hands, as a kind of secular challenge, asking for the goodness in the here an now, guided by the two sets of virtues

  • moral virtues are in his view prudence, justice, fortitude, courage, liberality, magnificence, magnanimity, temperance;
  • intellectual virtues are in his view justice, perseverance, empathy, integrity, intellectual courage, confidence in reason, autonomy.

There is so much more in it, even the positioning of the various colleagues of the two central figures is telling: For instance Diogenes – the personification of putting into practice of complete modesty and self-sufficiency – somewhat degraded on the stairs, “scientists” as Heraclitus, Euclid or Parmenides somewhat sidelined, working “on the ground”, though it is left open if this is meant to be a positive or a negative reference to the “exact sciences”.

But there we may actually hesitate, assuming that is not so open.

Obviously, at Raphael’s time such fresco had not been a standalone work, and indeed we all know that it is part of La Stanza Della Segnatura, The Room of the Signature. And such “being part of” means nothing less than the different sides of the room being in a “communicating relationship.

This means that the Scuola di Atene is actually only one part of a wider dispute: it is confronted with

accompanied on the one side by the

and on the other side by

Taken together it reflects the dispute between philosophy, theology sidelined by jurisprudence and poesy.

It may be open for dispute in which way La Stanza actually is mainly a reference to humanism and universalism. And it may be left open in which way each of them finally has to be defined. In any case the perspective in particular of the two main sides is eye-catching: the philosophers, “walking out” of the painting, into the room and slightly stepping down … passing the realities: “exact science” science (Heraclitus, Euclid or Parmenides) and “self-chosen modesty” (Diogenes), from there taking us – all of us who are standing in the middle of La Stanza, and thus being part of the entire scene, part of this history – with them: now “ascending”, open for the dispute of the sacrament which is not much different from the last judgement (for that, of course, my favourite is that by Rubens — former students of mine may remember the tour I made with them through the Alte Pinakothek and the Pinakothek der Moderne in Munich.

Having read the speech in Strasbourg and the interview Francesco gave on the return trip, I realise that … – I think I realize just some surprise. Of course, Im a not against reference to some ancient philosophers — but I am surprised if we stepped from there only about 300 to 500 years (I know, generous with figures) forwards.

====

Coming back to one on the lower levels, Parmenides. He reflected on

Being is all there is.

According to him there are two realities: the one of truth, i.e. the one that objectively is and cannot be changed; according to him, the other is a reality of opinion and appearances – deceitful and tempting on the basis of nothingness.

Sure, the solution sounds simple: acceptance of reality, rejection of appearance.

The tricky thing however is …, well, a world in which appearance is reality. In other words: a world in which a virtual economy: speculation on financial markets, faked insurance of risks which is assessed by corrupt systems … where such a world is the world of Parmedian truth.

Indeed, we have to return to Plato here, and to what he said about dialectics — and to how dialectics had been put on its feet, much later.

====

Raphael, surely one of the most outstanding artists of the renaissance … —

— … the pope’s visit in Strasbourg under the umbrella of La stanza della Segnatura … —

— … the positioning of the event under the heading Between Dignity and Transcendence … —

all this may be a reminder to think about some aspects of what I wrote under the title

Prolegomena. Encore Citizenship – Revisiting or Redefining? in the book I edited under the title

World’s New Princedoms. Critical Remarks on Claimed Alternatives by New Life

(Amsterdam: Rozenberg Publishers, 2010 and Bremen/Oxford: academicpress, 2012)

Worrying and enlightening is in particular what had been said at the end of the interview, and it should be the Italian (as far I know original) version. It is about a certain denial of the past, of having been archbishop of Buenos Aires – though this personal history remains as such present, the emphasis is now laid on being successor  of St. Peter which is strangely interpreted in a highly Eurocentric way. Is there so little from Latin American historical experience – past and present – that is worth to arrive at a truly global respective, a perspective that is inspired also by the wealth of indigenous people?

So, where are we going? And to where is the pope actually leading us?

It is something that needs to be discussed further – not so much the Vatican’s perspective but the perspective for instance emerging from the socialist movements in Latin America.

A tiny contribution may be found in a chapter I wrote for a book. The chapter is on

Social pedagogy and liberation theology,

written for a book titled

Latin American Social Pedagogy: relaying concepts, values and methods between Europe and the Americas”?

and

edited by Jacob Kornbeck and Xavier Úcar (forthcoming)

My Story – A study of Chinese cultural identity in Australia

The book

My Story – A study of Chinese cultural identity in Australia

 

edited by Fan Hong and Liang Fen had been launched during an international event in Perth, Australia. The book had been published as volume 5 of the series Asia Studies – Within and Without – a book series edited by that is kindly supported also by The Magazine Rozenberg Quarterly.

The blurb of the book states

This research project is a part of the Cultural Identity Research led by the Confucius Institute at the University of Western Australia which focuses on the Chinese who have migrated to Australia since China opened up to the world in the 1980s. In this book we will tell the stories of these ordinary Chinese, their happiness and sorrows, inspirations and difficulties,, and through recorded oral histories we will analyse their cultural identity, and their experience of integration with, and contribution to, this vast far away land. Most of our interviewees, even if they have been living in Australia for many years, struggle to convey their cultural identity. This project is a precursor to further research on this fascinating universal issue for immigrants.

Actually it links into some ongoing research that investigates and discusses the processes of identity building amongst Chinese migrants in Australia, Ireland, Italy and South Africa. Part of the research is including the development of a social quality perspective in this framework.