Nature has aesthetics of its own, what can provoke the human mind into better recognizing the concept of beauty via mental perception. As such, human mind can interact with the nonverbal expressions of nature only to better his/her primitive aesthetic knowledge and reach a more novel recognition of aestheticism via the practice of interpretative deduction. This article has been the result of a series of discussions and dialogues between the authors on the nature of aesthetic geotouring and exploring the natural phenomena based on the Dialectical Method of Socrates and modelled after the Platonic dialogues. The outcome of this dialectic study brings to light the fact that touring in nature through providing the due opportunity for mental perception of aesthetic phenomena can provide a clearer definition of ‘beauty’ in its rich variety. Aesthetic search as such will culminate in forming a more illuminated mental concept of beauty in mind, what can influence human rationale for aesthetic judgment and enrich even more the texture of human aesthetic creation. Such aesthetico-interpretative endeavor might lead to a higher potential for creating more original works of literature and art and culminate in a better judgment about such aesthetic creations.

The present article, which deals with Wittgenstein' s conception of truth, attempts to show that, contrary to the prevailing interpretation, the later and the former Wittgenstein' s view of truth was identical. Wittgenstein, as it will be mentioned, regarded truth as a redundant concept throughout his philosophical work, and as a result, he refused to provide a theory about truth. At the end, it is going to clarify that refusal to provide a theoretical formulation about truth does not mean logically being involved in antirealism, but rather he continued to have a realistic approach.

John Rawls (1921-2002) has been rightly recognized as highly influential in contemporary political philosophy. Rejecting utilitarianism according to which just institutions are to maximize the aggregate satisfaction of desires, Rawls formulates a new version of the social contract theory in order to show the possibility of a well-ordered society in which the basic rights and liberties of all citizens as free and equal persons are provided. Although being appreciated by many commentators as highly valuable, Rawls’s theory has been criticized for lacking a clear conception of the political. To examine this view, Rawls’s conception of the political must be fully understood. Moreover, since the idea of a free-standing political conception of justice plays a fundamental role in the Rawlsian theory of justice, the analysis of his conception of the political seems to be necessary and fruitful. The analysis of the fundamental ideas and concepts such as reasonableness and reciprocity, which we view as central to Rawls’s theory of justice, shows that the core of justice as fairness, even before what is called his communitarian turn in Political Liberalism, is Rawls’s conception of the political. Taking the distinction between persons and peoples seriously, he considers the political as a reasonable way in which the preservation of the self and the other at both domestic and international level is ensured. Although this reveals a normative conception, the normative content is not imported from outside the political,that is why justice as fairness can be a normative and moral conception, and yet political, independent of any comprehensive doctrines, liberal or whatever.

Decent work is key element to achieving fair conditions of work and poverty reduction. It sums up the aspiration of people in their working lives. Experience shows that economic growth on its own is not sufficient. We must do more to empower individuals through decent work, support people through social protection. The primary goal of the ILO today is to promote opportunities for women and men to obtain decent and productive work in conditions of freedom, equality, security and human dignity. Decent work and it’, s four pillars-employment creation, social production, right at work and social dialogue become integral element for achieving sustainable development.

Experience is a fundamental concept in the practicum curriculum. Student teachers start their journey by learning from experience, and practicum is expected to provide opportunities for them to develop their experiences in real classroom and school environments. However, if we don’ t have a clear understanding of what the word ‘ experience’ means, we can’ t learn from our experiences consciously, nor can we use narrative inquiry to study teachers’ experiences properly. So, first of all, we need to ask what the concept of experience means, and to reflect on what we think of its meaning. Also, it is worthwhile to read experienced educators’ point of view. The purpose of this article is to read Eisner’ s conception of experience. Moreover, it is willing to introduce an interesting and informative book to those who want to take themselves seriously as teachers, and those who want to use narrative inquiry to study teachers’ experiences accurately.