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Such practitioners use relevant standards to select, administer, and interpret assessment techniques. They recognize that emerging techniques, e. Members of IAEVG promote the benefits, to clients, of new techniques and appropriate computer appli-cations when research or evaluation warrant such use.

IAEVG members further ensure that members of under-represented groups have equal access to the best techniques available to computer technologies, and to non-discriminatory, current and accurate information within whatever techniques are used.

IAEVG members, in representing their professional competencies, training and experience to individual clients as well as to organizations for which consultation is requested, provide information that is clear accu-rate and relevant and does not include misleading or deceptive materials. Members of IAEVG avoid conflicts of interests which compromise the best interests of their clients when they engage concurrently in the career counseling of clients, serve as representatives of paid employment exchanges or as paid recruiters or intermediaries for training facilities.

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Where potential conflicts of interests occur, they should be made known to the client. Members of IAEVG make appropriate referral when their professional assistance cannot be provided or continued.

Attitudes to Colleagues and Professional Associates IAEVG members contribute to development and maintenance of cooperative relationships with professional colleagues and administrators in order to facilitate the provision of optimal educational and vocational guidance. IAEVG members are responsible for informing colleagues and administrators about aspects of the provision of educational and vocational guidance such as confidentiality and privacy guidelines.

IAEVG members will provide professional colleagues and administrators with accurate, objective, concise and relevant information about the needs and outcomes of educational and vocational guidance for evaluative or other purposes. IAEVG members cooperate with their professional colleagues in implementing the Ethical Standards in the procedures and practices of their work setting.

When direct information raises doubts as to the ethical behaviour of professional colleagues, whether IAEVG members or not, the member should discuss such concerns with the colleague or use available institutional channels to rectify the condition.

In cases of conflict between professional ethical standards and directives or non-cooperation of an employee, IAEVG members will seek to consult directly with responsible administrators about the implica-tions of such conflicts and seek ways by which to eliminate them.

Attitudes to Government and Other Community Agencies If necessary, IAEVG members will advocate for and assist in the development of educational and vocational guidance services that are ethically rendered and relevant to client needs in cooperation with policy-makers, legislators or administrative personnel.

IAEVG members are aware of and inform administrators, legislators and others of the accepted qualifica-tions and training expectations of competent practitioners of educational and vocational guidance and counseling services.

IAEVG members actively cooperate with agencies, organizations and individuals in other institutions or in the community so as to meet the needs and provide services to clients. Responsibilities to Research and Related Processes IAEVG members who have the appropriate training and skills to do so, acknowledge their responsibility to conduct research and report findings using procedures that are consistent with the accepted ethical and scientific standards of educational and psychological research practices.

When client data are used for statistical, evaluative, research or program planning purposes, the IAEVG member ensures the confiden-tiality of the identity of individual clients. IAEVG members acknowledge their responsibility to share in the improvement of educational and voca-tional guidance by sharing skills, knowledge and expertise with colleagues and with professional associa-tions, such as IAEVG.

Responsibilities as an Individual Practitioner IAEVG members obtain the initial training and maintain a process of continuous learning in those areas of knowledge and skills required by the profession to be a qualified and competent practitioner of educa-tional and vocational guidance.

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IAEVG members function within the boundaries of their training and experience and refer to other profes-sional persons, clients for whom the practitioner is not prepared to assist. Each IAEVG member accepts the consequences of his or her professional actions and does so within the conscious and deliberate application of ethical guidelines.

IAEVG members continue to reflect in their practice both the humanistic principles that underlie ethical behaviour as well as attention to the changing social and political questions that have ethical implications for practice. These include such questions as who are my clients students, workers, employers, society as a whole and what are the ethical issues of importance in these relationships?

How do different forms of intervention individual counselling, group work, computer-assisted programs, consultation with mana-gement in behalf of workers differ in ethical concerns? How should educational and vocational guidance services ethically respond to the global tensions between economic and environmental issues in the working lives and workplaces of clients?

It is within us and around us; it is before and after speech. Like the wind, it caresses and pacifies, or overwhelms and obliterates. However, silence cannot be grasped. It flees from the logos and from thought. To speak of silence is to destroy the object of our words. It is silence that speaks to us and calls out to us. Like a desire never satisfied. The verb silere is intransitive and indicates a state of tranquillity and of peace that no noise disturbs, not even the noise of words.

This state is proper to the universe and to human beings in the universe. The verb tacere has its subject a person, and indicates an interruption, a halt, a pause during a conversation.

Thus, we may immediately distinguish two meanings of the word silence on the basis of its etymology: However, it is within the Slavic languages that the two manifestations of the phenomenon of silence are expressed by two distinct forms originating from two different roots: Silence is, then, a fact in the physical universe and in the world: Zlatka Timenova-Valtcheva 17 a state of calm, muteness.

Within verbal activity, it is perceived as an effect of sense. It is an eloquent, rhetorical or stylistic silence. In Western society, marked by Greco-Latin thought and the Judaeo-Christian tradition, silence has a double value, associated both with the taboo and the intimate, with the unexpressed and the inexpressible, and with a regenerative and integrative force.

Word s and silence s are considered in relation to the world and to God. Pre-Christian cultures possess two ideas associated with silence: In Egypt, Horus, the son of Osiris and Isis, is often represented by the image of a falcon, which has several meanings, one of which is silence. The Greeks represent this figure by a child placing a finger on his mouth.

The Romans interpreted this gesture as an incitation to keep state secrets. Another goddess, named Angerona, is also associated with silence and represented with a finger on her mouth.

According to some specialists, she is the protectress of Rome and the guardian of the sacred name of the city. At the Pantheon, Angerona replaces the goddess Tacita, Dea Muta, whose tongue was torn out for excessive speech. According to Plato, language suffers from an insufficiency with regard to the designation of real objects.

The Real remains inaccessible to words. The philosopher indicates the limits of language and directs the attention towards a zone of silence whence emerges the intuition of ideas.

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The Old and New Testaments insist on the need for balance between word and silence. The excesses of the tongue are reprimanded quite as much as excesses of silence.

The strictness of the relationship of good word and good silence dominates religious and literary discourse in the Middle Ages. In societies of language, such as the Western societies, the relationship between silence and language is dominated by the latter.

The strong element in this binary relationship being language, two positions become apparent: Is the divine word found in the inaudible? Indeed, our languages abound in expressions which bear witness to these diverse visions of silence. In fact, these phraseological expressions surveyed by the author allows us for formulate two observations: Eastern cultures problematize silence within a positive and constructive perspective, often apart from its relationship with language.

The height of Eastern thought is vacuity, conceived as availability to plenitude. Silence is not an emptiness of an absence for the man who seeks to melt into the cosmic order, suppressing all the constraints of the logos.

Subjects find themselves in a state of freedom by the relationship with the exercise of language. Silence is not a suspension of sense, nor a failure in the transmission of knowledge. Western positivist thinking has long ignored silence as an object of study. Indeed, how can one study a phenomenon that lacks material support?

Silence is one of the manifestations of absence. Absence is a basic trait of humanity.

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The semiotic nature of our thought reinforces the dialectical relationship of the absent and the present, intrinsic to the sign that is there in place of the thing which is not there.

Moreover, the relationship between the verbal sign and the object is marked by the dynamic of the arbitrary and the motivated which confers on language the capacity of expressing the changing world. In concrete situations of communication, determined by cultural, aesthetic or social factors, this dynamic tension between the arbitrary and the motivated may become apparent through the abrupt cessation of the verbal, that is to say by the arising of silence, which suggests the fertile flow of the thinkable in its totality, before the delimitation of thoughts by words, before, therefore, the occurrence of a new relationship between words and things.

Rhetoric did not take long to emphasize the eloquence of absence. The value of a large number of rhetorical figures is due to the effect of absence: In philosophy, after Plato, silence is conceived in relationship to knowledge and the expression of the truth. In times of crisis and of negative thought, the representative function of language is subject to doubt; words construct silences in order to express what has escaped from understanding: Human language is considered inadequate 19 to express a decentred world and a multiple truth.

According to the author, the notion of trace answers the need of contemporary philosophy to understand absence, to express silence, to verbalize the vanished logos.

Thus, absence is no longer a category inferior to that of presence. The quest for meaning is limitless: One can discern two ways in which silence is manifested in literature: The first, taken metaphorically, is part of diegesis, the omissions of history and the reticence of characters. In poetry, silence is connected with the rhythm and musicality of the poem.

Silence may therefore be understood physically. Since the end of the 19th century, silences and words have been valued equally by the poet. In his article on silence in poetry, Jacek Lyszczyna says that silence has meaning only in opposition to language, and therefore the poetic word.

Moreover, the romantic poets were the first to make use of silence, having lost confidence in language and reason.

The poetry of Adam Mickiewicz is an example of this. Danuta Kowalewska reflects on silence in Polish poetry from the 18th century. Examining the poetry of Ignacy Krasicki, Adam Naruszewicz and others, the author seeks for motifs of poetic silence in political censure and in a conscious choice in the face of an inexpressible calamity, natural or social, and even in doubt concerning the capacity of the word.

In a narrative text, silence is above all thematized: The content of the refusal of the word by a character is the unspeakable element of an event, of a feeling or the unspeakable part of the absurdity of existence in the case of Becket, for example. The silence of a character may be chosen or imposed, as is that of women. Frequently it is the silence of objects, the silence of the physical or social space that takes part in history. Silencepossesses therefore a structural function, as well as an expressive one.

A special sign marks a silent pause in the musical flow. The silence between the notes, just as that between the lines of poetryis specific to each composer. Whence the commonplace that is not necessarily bereft of meaning: The thematic motif which unites the works discussed is death. The silences in musical works correspond with those in the respective texts and express astonishment, uncertainty, anxiety and meditation.

Ivan Moody reflects on the place of silence in the Byzantine liturgical rite. But, says the author, the relationship between liturgy and silence is as simple as it is complex.

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Ivan Moody then considers the impact of hesychasm on the human experience of the divine light. According to St Gregory Palamas, one must arrive at absolute stillness of the body and spirit in order to reach God. Thus, silence paradoxically expressed by the music of St John Koukouzelis would seem to represent a reflection on the theology 21 of St Gregory Palamas. However, contemporary society is ruled by the hegemony of the word. The word is the exercise of strength physical, masculineof power political, materialistof violence social.

The contemporary role of the word would seem to be part of a new ethics without morality. Once the freedom of the word is attained, silence seems an aberration. Turning towards inner silence is said to be impossible, falling silent is an imposture. Thus, thought is born in inner silence and in the dialogue in which the listening in silence to the Other is essential for free and fertile communication.

The texts presented here therefore capture only a few echoes of silence.

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Nevertheless, the possibility of discovering others therein is always present. It speaks to us constantly. Zlatka Timenova-Valtcheva 22 Abstract This paper presents the issue of expressing the concept of silence in various European languages from a contrastive approach. The Latin silentium is related to the verb sileo -ere intr. In the Romance languages the term is directly taken from Latin, not inherited: In that respect it is different from the other Germanic languages, less Latinized, that use Germanic words for this concept: In each of the Romance languages the case is the same as in English: It is possible to obtain a noun from other root sas in the Spanish case: Czech and Slovak ticho represent another kind of formation simply as a neutral noun on the adjective basis.

A derivative is constructed by the means of the corresponding deverbative noun suffix: Another root is also present in several South Slavonic languages, essentially Serbian and Croatian.

This idiom is present in all Romance languages: The order for silence Different ways to make people keep silence are also worth paying attention to. In Latin there is the interjection st! They coexist with the international onomatopoeic pst! We also find similar phonetic formulae in Romance languages, as Portuguese psiu! The Hungarian equivalent interjection csitt!

There is a curious example of older Croatian literature, worth adducing: Czech and Slovak ticho! Nevertheless, we can find equivalent post-verbal interjections with the same meaning in other Balkan languages, as Albanian hesht! Even so, they remain disyllabic. It has an equally curious parallel in the Spanish adverb chiticallando or in the more common expression a la chita calando, although the interpretation of the origin of the idiom or the same etymology of chita in this case are discuted.

These two roots coexist only in Croatian and Serbian, where they are perceived as synonyms. A linguistic picture of the world is a concept which has a long history in linguistics, since Wilhelm von Humboldt to modern times. Taking inspiration from various theories and publications concerning this issue, we will try to determine how silence is seen in two languages with different origins, languages of countries with different customs.

In both languages there is also a positive image - silence is golden, which is something very valuable. We will try to also specify the means by which a vision of the world is built in both languages. Iberian and Slavonic perspectives on Silence 32 3. Calma prevalecente em um certo lugar. Algumas referem-se ao mundo animal, como por exemplo: Cyril and Methodius, Skopje, Macedonia The Poststructuralist Concept of Absence as an Attempt to Semanticise Silence through Literature Abstract This paper considers the philosophical concept of absence and its implications for the problem of silence in literature as well as philosophy.

The text explains the notion of absence in contemporary poststructuralist philosophy through the traditional philosophical opposition of presence and absence, and through the concept of trace, indicating the relation between philosophical logos and absence.