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The article is concerned with the university library's intellectual capital (IC) as a part of the university's IC. The concept of IC is analyzed as consisting of the three main components: human capital, structural capital, and relational capital. These components are described in the context of the university library. It is suggested that certain kind of professional understanding and knowledge could be used to integrate the library's IC with the university's IC. It is claimed that this integration could enhance the library's contribution to the overall performance on the university. It is seen as a very important issue to demonstrate the role the university library can play in the growth of the university's intellectual capital, performance, and outcomes at a time when public funding for the universities is diminishing.

David Hume's image, as produced by his fellow Scot, Allan Ramsey, is printed large on the hardback cover of David Hume's political economy. This handsome portrait captures Hume's confidence and intelligence and displays, in its scarlet cloth, fine lace and elaborately worked, golden trim, Hume as a successful philosophe, a man of knowledge and also of commercial success (a success of considerable psychological importance for Hume, and a source of pride) founded upon the literary works on which his left arm rests. Indeed, without the significant reference to the books, this could as well be the portrait of a Scottish merchant or affluent banker, both types ranked among his Edinburgh friends. Hume with no University post and no inherited income worth speaking of made the most of the commercial possibilities open to authorship. This is a refined, even luxurious painting, and brings together in one enduring image, at least for those in the know, Hume's notion of “luxury” or of “Refinement in the Arts” and the idea of virtue in commercial society. This is a fitting cover for a work that places Hume's political economy firmly in the contexts of his notion of a science of human nature and of the role of virtue in commercial society.

My first memory is of my mother’s first memory of me She’s told me this story so many times that I feel like I’m telling the story from my own memory. As if I remember being in the delivery room… “Boy I remember that labor I had with you! Lord Jesus! You was the worst of all of ’em.” “You came out weighing ten pounds and five ounces.” “And once you came out, the doctors and all the nurses just looked at you like they was in shock. Then they kept calling other doctors in to come and look at you.” “But they wouldn’t let me see you. My legs was still propped up with that sheet in the way. So I couldn’t see nothin’.” “And they just kept calling more doctors in, and all the doctors kept saying the same thing:” Doctors: We’ve never seen anything like this! “But they still wouldn’t let me see you. Finally I just started yelling, ‘let me see my child. What’s wrong with my baby?!’” “The doctor finally looked at me and said ‘Ma’am, this is the cleanest baby I’ve ever seen.’ They gave you to me and you didn’t have any fluid or blood on you. Not one drop.” perhaps all the blood was used up from hundreds of years of doing nothing but bleeding When the doctor cut the umbilical cord, how different was that cut from the cut his great, great, great, great, great-grandfathers made when they cut us off from our African mother culture and all that was life-giving to me? and my life… a testimonial to the blade My earliest memory is of being two or barely three years old, walking into the kitchen and watching my mother change my little brother’s diaper. I asked her a question about the diapers. I can’t remember what I said, but her response was “I’m going to put YOU in one of these diapers, if you pee on yourself again.” I don’t know why she was so upset, seeing that when they brought us here on enslavement ships, they packed us like animals, forcing us to piss right where we were – on ourselves and on anyone next to, or below us. And it seems like I’ve been pissing on myself and everyone around me – ever since. And it seems I’ve been getting pissed on, ever since. So, what’s the big deal mama? I remember the first time I was with a girl. I was three or four. Her name was Chasa Palamore – and she was three. Her brothers pushed me and her into doing it once in the alley and another time in their oldest brother’s basement bedroom. I don’t think we ever really did anything; just naked and grinding. And it seems like I’ve been making love in alleys and dark hidden-away basements, ever since with far-away people still watching and cheering me on. yeah, over and over I attempt to make love but after the applause dies down everyone – including me – just ends up getting fucked and I can trace this one too, back to the white slaveowning sucker he wanted Lucile to have high priced babies so he forced me to fuck her And that can’t be washed away with constitutional suds when you create human breeding Farms, you produce studs and we still walk the streets, reproducing the culture whitey produced in us. I remember being four or five years old, living on 68th & Justine. Until I left home at 17, every place I ever lived was all black. The only white person on the block was my mother. But we still think she was a black woman trapped in a white woman’s body. I remember when me and my brothers would get into fights on the block. All the kids would gather around and sing: It’s a fight! It’s a fight! It’s a Nigga and a White. Gimme skin Gimme skin The Nigga gonna win Being 100% certain that I was black, the song never bothered me much. I’d just stand there amazed thinking, “These kids have got to be pretty stupid if they think I’m white.” These were the same folks I played with everyday. I remember having this thought that I didn’t have the vocabulary to express. The thought was like “Hey, I’m one of y’all, you idiots, Don’t you get it? How y’all gone let this shit split us up like that. Later I was to learn about the house Negro and the field Negro, and how our enslavers used “divide and conquer” to cause division and disunity amongst their captives. For hundreds of years, they’ve used our differences to cultivate division and hostility among us. They used everything from age to skin color to divide us. So when I stood in the middle of Justine about to fight, I was experiencing the lingering effects of the latter. I remember the Columbus song in fourth grade: In 14 hundred, ninety-two Columbus sailed the ocean blue He sailed, and sailed, and sailed, and sailed! and found this land for me and you it was cold blooded murder I was a helpless nine year old child and they created that vicious lie and thousands more just like it and fired them into my defenseless mind it was cold blooded murder murdering my sense of self murdering my identity preventing the possibility that I could connect to a source of pride severing the connection between me and all that could give life to my spirit yeah I know of other truths now but can a fact learned at 30 overcome a lesson internalized at seven? I remember the winters on 43rd Street – a block east of King Drive. I remember my mother sending me and my brother out in the snow with a bucket. We’d fill the bucket up with snow, and stop to have a snowball fight and play in the snow. Then we’d take our bucket full of snow up to our apartment on the third floor, and set the bucket by the stove so the snow could melt. Once the snow melted, we opened the back of the toilet, and poured the water in, so we could flush the day’s waste. I remember eating oatmeal for every meal. Oatmealf or breakfast Oatmeal for lunch Oatmeal for dinner and for dessert? Oatmeal cookies and I didn’t think about it then, the way I think about it now. I didn’t know I had a right to live better than that I remember reading my first book. I was 19 years old and in the Navy. It was Stephen King’s “Pet Sematary.” Shortly afterwards, I’d read my first non-fiction work. It was the Autobiography of Malcolm X. In Malcolm I found the answers to all the questions the white world could not answer. Like the question of why in the fuck was I 19 years old and just starting to read! Much of what we accomplish is motivated by the belief that others have in our ability. I went through an educational system that couldn’t even identify my abilities let alone believe in them. Low tracked and labled I get sad when I think of the potential that was wasted in those years that I languished in a system that destroyed my belief in my own worth. Though tragic, that’s nothing compared to the potential destroyed by capitalism and slavery. What would our future African civilizations have looked like if Europeans hadn’t murdered us and our continent? Would we have performed cold fusion by now? Perhaps we would have produced a renewable energy source that didn’t harm the ozone layer, or pollute the air we breathe. If sons of slaves could produce a revolution in blood storage and perform the world’s first successful heart transplant, what could we have done by now if capitalism, slavery, and racism hadn’t gotten in our way? as a result, the most beautiful thing we’ve been able to produce under this oppressive system, is our struggle against it I remember last week Just this past thanksgiving I was at my brother Mike’s house. Mike is the oldest, then Carole, then Tony, then me, then Sean. Everyone but Sean was there and Mama had made her ridiculously delicious Sweet Potato pies. When I was little, whenever mama made those pies, people we know would come from all around the city to get a couple slices. I remember one year, lot’s of folks were in and out of the house, and a lot of pies came up missing, and soon they were all gone. We always thought someone was stealing them. But that night, this past Thursday, Mike finally told us it was him. Mike didn’t grow up with us. He and Carole lived with their aunt, and they were even poorer than we were. He was visiting with us that year in the late 70s. He told us he ate seven pies and hid two of them. We all had a very good laugh about that. But someone asked a question that night that never got answered “Why in the world did you eat SEVEN pies?” It’s not like Mike was overweight. He was slim, like me. Here’s what I believe America makes life very uncertain for Black people so many times we get all we can while it’s there, cause you don’t know if it will be there tomorrow Mike grew up not knowing where his next meal was coming from. you figure out the rest Hey, maybe that’s why I was born so clean maybe I knew that life on the outside of the womb wasn’t so certain so I consumed all I could while I was in there I remember tomorrow I saw it a few times in my dreams My great, great, great, great-grand daughter was reminiscing with her younger brother about how they’d wrestled in the grass when they were children. Then they discussed the meeting they have tomorrow with other teachers in the New Afrikan School System, in the United Republic of New Africa, in the southern and eastern regions of what used to be called the United States. They met and poured a libation calling out the names of all the ancestors who struggled to liberate our people I remember the work I must do to ensure my name is called

Stets, Burke, Serpe, and Stryker's (SBS&S's) comment in this volume argued that Markovsky and Frederick's (M&F's) analysis and reconstruction of identity theory (IT) was superfluous and flawed. It was superfluous, they contended, because we did not understand the full theory whose components are scattered across hundreds of publications throughout 50 years. That made our point for us: The kind of analysis for which we advocated would, at minimum, gather up all the essential pieces and check their internal consistency, clarity, and integrity. To support their claim that our analysis was flawed, Stets et al. offered their own interpretations of the IT literature to correct alleged errors in M&F's interpretations. This also served to reinforce one of our main points: IT's terms and propositions are so open to interpretation as to permit mutually contradictory implications. The theory needs the kind of analysis and provisional disambiguations that we attempted to provide.

Shelley:I suppose we should explain the title.Douglas:“From Lingua Franca to Scriptio Animi”: Sounds so scholarly, eh? So learned.S:In an uptight, un-Carolyn kind of way.D:We first heard about her in that profile in Lingua Franca.S:I was teaching a qualitative research class. The idea of reflexive ethnography jumped off the page. She sounded so fascinating and courageous.D:And so close by! Living just across the swamp from us in Tampa. Was it then that you went out and bought Final Negotiations?S:Yes, and found myself drawn into her life and her writing in an intense way.D:How did reading her work change your approach to the research class?S:I became more and more interested in personal experience methods, and ultimately created a class devoted almost exclusively to autoethnography. I guess you could say Carolyn was a ghost member of our curriculum committee.D:Oh, I love the image of her hovering around us.S:She actually sort of entered my blood stream, and I’d never even met her yet, though I certainly wanted to.D:And during that same time, I happened to email this guy named Art Bochner to thank him for his amazing “Forming Warm Ideas” chapter in Rigor and Imagination (Bochner, 1981). He and I started corresponding back and forth, developing an online friendship, and all the while I didn’t have a clue that he and Carolyn were together.S:One day you came home and said, “You know Art, the guy I told you I’ve been chatting with via email? You’re never going to believe who his partner is!”D:The coincidence was wonderful! I was clueless!S:The Latin formality of the title is doubly ironic then. “Scriptio Animi.” Brother!D:How so?S:Well, for one thing, Latin is not the first language that jumps to mind for capturing the intimate, speaking-in-vernacular nature of Carolyn's scholarship.D:Right. Despite the fact that the term lingua franca has to do with speaking a common language and scriptio animi translates as “writing of the heart-and-mind-and-soul.”S:That's the first irony – using a dead language of disembodied scholarship to refer to Carolyn's lively and embodied first-person voice.D:And the second irony?S:The use of Latin makes us sound like we’re these all-knowing academics. But neither of us knows anything about Latin. In you’re words, we’re clueless.D:Absolutely. I was trying (and failing) to cobble together a meaningful phrase by working backwards in the O.E.D. Our friend John brought his expertise in classical languages to bear on my first few attempts and very sensitively suggested I torch them. Without him, we’d never have come up with “Scriptio Animi” (John Leeds, personal communication, March 9, 2003). A Liberal Arts colleague at the university, however, kindly normalized my ignorance: “Native Latin speakers,” he assured me, “are either dead for over a thousand years (in Rome) or in prison for child molestation” (Mark Cavanaugh, personal communication, March 7, 2003).S:Irony and our cluelessness aside, the title does a pretty good job of capturing the spirit of Carolyn's work. After all, she values “narrative soul” (Ellis, 2000, p. 274) – pretty close to the “writing of the soul” of “scriptio animi.”D:But irony and cluelessness shouldn’t be put to the side – they belong at the center. Carolyn's whole enterprise is grounded in the irony of knowing and the importance of maintaining a not-knowing stance.S:Okay, so the Latin stays. Besides, I like the reflexive paradox of the title, and Carolyn is nothing if not reflexive.D:Little did Lacan know that social science would go through its own “mirror stage,” using an ethnographic looking glass to encounter and transform the self-in-context.S:Right. Carolyn says reflexive stories should have “therapeutic value” – that they should change the reader in some significant way. Her stories, and her students’ stories, transformed me as a researcher and as a teacher. I invited personal experience into class discussions in a way I wouldn’t have thought possible. After hearing her perform her story of her brother's death, I found that her voice was often with me in the classroom; it was very powerful.D:Therapeutic not only for the reader, but also for the writer. Last fall when I was traveling back and forth to Calgary while my mom was dying, I started writing an autoethnographic account of what I was going through. Carolyn and Art were in my head and my heart a lot as I storied my experience.S:Yes, I remember. And Carolyn's stories about her mother's illness and her many trips to West Virginia to be with her became entwined with your stories.D:Yeah. And something odd happened – something that unsettled me at the time and that cries out for a Carolyn consultation. It was like I couldn’t put down my pen. At some of the most tender, most difficult, most intimate times, I was composing sentences in my head, wondering how I could best grab the color and texture of what I was living. But in doing so, I felt removed from it. There I was, in the moment, crafting sentences rather than breathing life, forming descriptions rather than facing death.S:Carolyn talks about how writing autoethnographic texts has intensified her living (Ellis, 1996, p. 243).D:Maybe she isn’t plagued like me. Maybe she can have the experience without being interrupted by the anticipation of setting it down.S:She certainly recognizes that “written reality is a second-order reality that reshapes the events it depicts” (Bochner & Ellis, 1996, p. 26).D:Sure, but I’m troubled by the reshaping that was going on in the moment. It wasn’t a forced thing; it happened automatically. I was (and am) still struck by, and stuck on, the irony of it all.S:Still more irony? What do you mean?D:Let's say when I complete my narrative, I give it to Carolyn, and it manages to engage, evoke and provoke (Ellis, 2000, p. 274) her. Her reading will allow her to immerse in an experience that I, because I couldn’t turn off my goddamn autoethnographic eye-and-ear, felt distant from. So what's with that? She – or any reader – ends up being able to drink in my experience more than me? That's a hell of a price to pay. Rather than being with the fear in my mother's eyes, rather than being with the words and short phrases coming out of her mouth, expressions I hadn’t heard in forty years and so were transporting me back to my childhood, rather than being with the dry thin skin on her hands, rather than being with her sitting bolt upright in the middle of the night, scared to death, rather than being with her, I was a step ahead of both of us, getting it all down in my head so I could later transpose it to paper so some reader I don’t even know could get a handle on what it was like. But how the hell could I write what it was like if I was so damn busy writing what it was like, I wasn’t quite there? A curse! I wouldn’t wish it on anyone.S:The curse of rendering experience.D:Exactly! Rendering in both senses of the word. When you render something personal [writes in the air], you render it [rips the air apart].S:Carolyn points out that “the world as we ‘know’ it cannot be separated from the language we use to explain, understand, or describe it” (Bochner & Ellis, 1996, p. 20).D:Maybe the “known” world can’t, but how about the felt world, the sensed world?S:Which is where “not knowing” comes in.D:Another link to our way of approaching therapy. It's about engaging in discovery, not about imposing what you think you already understand.S:We’ve brought autoethnography to our therapy students as a way of enhancing their ability to understand their own and their clients’ experiences – a mirror inversion of Carolyn's bringing “therapeutic sensitivity” to her autoethnography students.D:Right. She tells her students that one of the goals of writing about their lives “is that they should become their own therapist…. Writing can help them have insights about themselves, help them work through problems themselves” (Flemons & Green, 2002, p. 116).S:Carolyn is right about stories having “therapeutic value,” but I think Carolyn herself – the in-person-Carolyn – does, too. Her way of being embodies her work. Because she is so intrigued by personal experience, she brings a unique intensity to her relationships. Her curiosity and genuine not-knowing stance allow her to know others deeply.D:And care about them. For someone who has done so much self-reflection, she's the least self-absorbed person I know.S:Autoethnography as a method has been criticized as a form of narcissistic self-indulgence (Sparkes, 2002), but that is the antithesis of what Carolyn does as a person and a scholar.D:She reaches in, but also out.S:Both personally and professionally, she touches us.

This study replicates the portion of Albrecht and Sack's “Perilous Future” monograph (AAA, 2000) that examines the knowledge, skills, and abilities desired by employers of entry-level accounting graduates. Its purpose is to determine if Albrecht and Sack's (A&S) results are sufficiently generalizable to guide curriculum development in meeting stakeholder needs at a regional state college. We administered a survey instrument similar to that used by A&S to employers of accounting graduates to determine what knowledge, general skills, and technology abilities are important to their hiring decisions.

Our findings reveal that large, national, and international employers desire knowledge and skills that are different from those required by smaller, local, and regional employers. The study also found that desired knowledge and skills differ between employer industries. Finally, significant differences also were noted in the knowledge, general skills, and technology ability requirements. These results suggest that A&S findings should be interpreted in the context of each educational institution's own unique environment.

The purpose of the work is to verify the offered hypothesis and to evaluate the potential of the modern Russian entrepreneurship in economy’s informatization.

A specially developed proprietary method of evaluation of entrepreneurship’s potential in economy’s informatization and the level of its opening is used, which is created on the basis of the classical method of effectiveness evaluation. The information and analytical basis of studying the entrepreneurship’s potential in economy’s informatization is the materials of the report “The Global Information Technology Report 2016. Innovating in the Digital Economy”, prepared and presented by INSEAD, JOHNSON (Cornell University) and World Economic Forum. The offered proprietary method envisages evaluation of entrepreneurship’s potential in economy’s informatization and the level of its opening on the basis of statistical data according to four criteria: business and innovational environment, business ICT infrastructure, usage of new ICT in business, and economic consequences of using new ICT in business.

The author evaluates the entrepreneurship’s potential in economy’s informatization in modern Russia in 2016 and concludes that entrepreneurship’s potential in modern Russia is rather high, due to which high value of the index of information economy’s formation in Russia is achieved. That is, large entrepreneurship’s potential in economy’s informatization should be viewed as a precondition for information economy’s formation in modern Russia.

The author proves that entrepreneurship’s potential in economy’s informatization is an important component of the process of information economy’s formation in the economic system and can stimulate successful and quick implementation of this process or, quite on the contrary, slow down it rated, based on which it should be paid more attention.

Amy Allen's book, The Politics of Our Selves, advances feminists beyond current stalemates that insist that to acknowledge the importance of Habermas's normative insights, is to deny the significance of Foucault's description of the impact that power has on subject formation. In this article I describe Allen's position and suggest its strengths and importance, criticize some of Allen's arguments and offer suggestions for advancing the direction of Allen's argument.