System of evaluating work characteristics and providing worskpace design suggestions

(71) Haworth, Inc. (11) AU-B-2012225511 (21) 2012225511 (22) 07.03.2012 (54) System of evaluating work characteristics and providing worskpace design suggestions (51) Int. Cl. G06Q 10/00 ( 2012.01 ) (87) WO2012/122244 (31) 61/464,610 (32) 07.03.11(33) US (43) 13.09.2012 (44) 10.09.2015 (72) Nagy, Gabor; Brand, Jay L.; Fik, David A.; Augustin, Sally J.; Ding, Haijie; Meyer, David S.; Perkins, Rick A. (74) Davies Collison Ca

Imagining Modernity: Kant's Wager on Possibility

In the introduction to the Critique of Pure Reason (2nd edition), Kant claims that a transcendental cognition is a one ‘that is occupied not so much with objects but rather with our mode of cognition of objects insofar as is this ought to be possible a priori (a priori möglich sein soll)’. In this paper, I argue that Kant scholarship should take into account the specific signification of the term ‘sollen’, which might require us to reconsider the usual distinction between the system of freedom and the system of nature. Following a Fichtean perspective, I will try to show that, even if ‘sollen’ in this context does not refer to a duty in the strict sense, it does refer to the demand that transcendental philosophy itself be possible. I will argue that this demand is contingent at its very origin and, accordingly, expresses a particular kind of ‘freedom’. On this basis I will consider the tribunal of reason enacted in the Critique of Pure Reason as a tribunal that emerges from a free decision, in which the transcendental philosopher imagines its own possibility. Because it is a ‘free’ and ‘contingent’ tribunal, it cannot exceed the status of a problematic philosophical strategy

How do Cultural Houses and Cultural Hearths Matter? Towards a New Immagination of These Institutuions

Whether resembling vacated shells or remaining fully functional, either commercially repurposed or relatively busy with paid or unpaid ‘leisure activities’; cultural houses and cultural hearths are still present throughout Romania.   Easily identifiable due to the centrality of their location and large scale, institutional names boldly written in distinctive fonts ranging from the acutely contemporary through to ‘nostalgic typographies’ from the 30s, 40s, or any other era up to the 80s. The signage is still there, just above the entrance and front doors that remain open or firmly closed.   During the period of ‘actual existing socialism’ these state-funded institutions were designed to centralise cultural and informal educational activities within a socio-geographic area. Consequently, they enabled regional authorities to both survey the leisure time of the population along with providing a foundation for the production of the ‘new’ multidimensional socialist subject within a collective context.   Their ubiquitous presence has been (re)perceived for a while. Immediately after 1990 they were seen as either a nuisance or a historic reminder that needed to be turned into an absence, a void: the epic but invisible institution.   The article makes a case for why they deserve another chance in a punctual and specific re-evaluation that ultimately desires to insert a number of critical points for a possible re-imagination of these models of organization in which both stable and transitory communities collectively produce what we may call culture. It provides an extended timeline/lineage that opposes one-dimensional readings of the institutions as objects of communist propaganda. It argues that the ways in which they were planned during 1955-1989 counteracts contemporary monetarist visions towards the role of such cultural institutions. Ultimately, cultural houses were part of a national plan that considered culture as central to the ‘common good’ rather than a laissez-faire approach that places economic efficiency above all else. An open and flexible institutional format that could accommodate known or unknown actions has largely been replaced by a much narrower vision of what can be officially scheduled by cultural managers and governing authorities. Paradoxically more contemporary versions of cultural houses and hearths are often far more restrictive that their early predecessors. &nbsp

Church Fathers in the Letters of J. J. Strossmayer

Autor je u svoj rad uključio dvadeset i tri korizmene poslanice biskupa J. J. Strossmayera. Svaka poslanica čini zasebni naslov u radu i svaka od njih čini zasebnu cjelinu. Članak ima tri osnovne teme. Prva tema lik je i djelo biskupa J. J. Strossmayera. U godini obilježavanja 200-te obljetnice rođenja đakovačkoga biskupa želja je na indirektan način upoznati njegovu misao koju je razvijao tijekom svoje duge biskupske službe. Druga je tema misao crkvenih otaca u korizmenim poslanicama koje je biskup upućivao svećenstvu i puku svoje Biskupije. S jedne strane naglašava se važnost vremena prve Crkve, a s druge važnost vremena za Crkvu u kojoj je živio i djelovao biskup Strossmayer. Nakana je dakle aktualizirati crkvene oce i biskupa Strossmayera. Treća tema ukazuje na crkvenu i društvenu problematiku u drugoj polovici 19. i početkom 20. stoljeća.In the work, the author includes twenty three Lenten Letters of Bishop Josip Juraj Strossmayer. Each letter makes a separate title in the work and each makes a separate unit. The article discusses three main themes. The first theme is the person and work of Bishop J. J. Strossmayer. In the year marking the 200th anniversary of the birth of the Bishop of Đakovo, the desire is, in an indirect way, to become familiar with his thought which he developed over the many years of his service as a bishop. The second theme is the thought of the Church Fathers in the Lenten Letters which the bishop sent to the clergy and people of his diocese. On the one hand the emphasis is on the importance of the Early Church times, and on the other hand the emphasis is on the importance of the times for the Church in which Bishop Strossnmayer lived and worked. The intention is therefore to revive the Church Fathers and Bishop Strossmayer. The third theme is to point to the ecclesial and social issues in the second half of the nineteenth and the early twentieth century

Les présences du stoïcisme au cours des siècles: Entretien avec J. Pià

L'entretien a pour objectif de discuter la réception des idées stoiciennes et de leur influence sur la reflexion éthique de l'Antiquitétardive à nos jours. Il s'agit plus particulierement de rappeler quels sont les courants de pensee et les auteurs qui ont fait vivre l'ethique stoicienne jusqu'àaujourd'hui, tout en precisant ce qu'ils ont retenu de la doctrine stoïcienne. Pourquoi le stoicisme a-t-il pu toucher autant de personnes dans des contextes historiques si differents

Ad Fontes: Desiderius Erasmus’ Call for a Return to the Sources of a Unified and Simple Christian Faith

Desiderius Erasmus’ humanism greatly shaped his view of Christianity. He developed a “philosophy of Christ” that led him to seek peaceful reforms from within the Church while attempting to maintain unity. He was a consummate scholar and inspiring figure of his time. Unfortunately, his interactions with Luther did not bring out the best in him, or in Luther for that matter, but there is still much to be learned by modern Christians from Erasmus’ views on reform that can be applied to the modern Church