114 research outputs found
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Today, what we think of as the modern, globalized world can be reduced to a few foundational elements: Free Market Capitalism, the Empirical Method, and Representative Democracy. What were their origins? While these systems arose in pockets long before the Reformation, the Reformation brought them together and caused them to flourish. Considering this pivotal moment helps to see the modern world in context. Since the Reformation was a religious movement, people tend to shy away from it and not give it the attention it deserves. In this article I will outline a few key points with regards to the value system the Reformation put into play and in the end to speculate a bit on where it may be taking us.ä»æ¥ãç§ãã¡ãçŸä»£çãªãã®ãšèããŠããã°ããŒãã«åããäžçã¯ãèªç±åžå Žè³æ¬äž»çŸ©ãçµéšçæ¹æ³ã代衚å¶æ°äž»äž»çŸ©ãšãã£ãããã€ãã®åºæ¬èŠçŽ ã«éå
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Invisible Man (1952), by the African-American writer Ralph Ellison(1914-1994), is one of great novels of the twentieth century. Ellisonâs novel is among the few (the only?) that accurately captures the storms of shifting ideologies that today characterize global culture, with all the spiritual isolation left in its wake.By offering an aesthetic vision of Americaâs racial and ideological misadventures, Ellison opens new ways to consider--and to perhaps accept--some of these more difficult realities, for everyone, everywhere. Through his nameless narrator, identified only as "Invisible Man," Ellison lifts the vision, allowing the reader to relax and to breathe in a fresh perspective. I will mention only a few of the dazzling characters Ellison presents, mainly for their place in the cultureâs tapestry of beliefs, from universal and nationalistic ideologies to a freedom from limits. As all great artists, Ellison asks questions and suggests potential answers. Invisible Man offers a genuine redemption, one that is within everyoneâs grasp.æ¬è«ã§ã¯ã20 äžçŽã®å倧ãªå°èª¬ã®ã²ãšã€ã§ããã¢ããªã«ç³»ã¢ã¡ãªã«äººäœå®¶ãã©ã«ãã»ãšãªãœã³ã®èäœãèŠããªã人éã(1952)ããšããããããšãªãœã³ã®å°èª¬ã¯ãçŸä»£ã®ã°ããŒãã«æåãç¹åŸŽã§ããã€ããªãã®ãŒã®æ¿å€ãšãã®ããšã«æ®ããã粟ç¥çå€ç«ãšãæ£ç¢ºã«æããæ°å°ãªãïŒå¯äžã®ïŒïŒå°èª¬ã§ããããšãªãœã³ã¯ã¢ã¡ãªã«ã®äººçš®ãã€ããªãã®ãŒã«ããäžéãªåºæ¥äºãèžè¡çã«è¡šçŸããããããå°é£ãªçŸå®ã«ã€ããŠã誰ãããã©ãã«ãããŠããèãããããããŠããããåãå
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The challenges for global civilization today are gargantuan, with the worldâs population careening toward 8 billion and with half living on less than a few dollars a day. Development programs have had trouble coming to grips with what can effectively be done to bring people along. In this article I will discuss a little of the clashing ideologies in the debate of what to do. Microfinance, originating in Bangladesh in 1974, has been almost universally accepted as a solution; these banking programs lend small amounts of money, on average about $26 USD, at a low rate of interest, to assist the poor in small businesses. Real gains have been made in the past thirty years that may lead to a better future, if only those in wealthy nations can get beyond their tendency of seeing the world as a place for limitless financial profits.äžçã®äººå£ã80 å人ã«è¿«ãããã®åæ°ãäžæ¥æ°ãã«ä»¥äžã§ç掻ããäžãçŸä»£ã®ã°ããŒãã«ææ瀟äŒãçŽé¢ãã課é¡ã¯ãšãŠã€ããªã巚倧ã§ããã人ã
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Kabbalah is seen today as Judaism\u27s most important gift to world spirituality, accessible in ways that its other sacred texts, the Tanakh (The Hebrew Bible) and the Talmud (c. 500 CE), are not. The Zohar (c. 1280), the kabbalistic text extraordinaire and Judaismâs third sacred text, was originally synonymous with orthodoxy, but it has transcended it. The Zohar is the main reason for Kabbalahâs continual regeneration. Kabbalahâs career, however, has not been even and has itself gone through Exile and Return, its central themes. In this article I will describe a little of Kabbalahâs history within Jewish culture in four phases that span about seven hundred years, from the twelfth-century to the eighteenth-century. Each of these phases is very much alive today, in varying degrees, across all branches of Judaism, but more so in Hasidic Judaism.ã«ãã©ã¯ãã¿ããïŒããã©ã€èªèæžïŒãã¿ã«ã ãŒãïŒ500 幎é ïŒãšãã£ãèå
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Religion, for reasons difficult to fathom, summons a cultureâs underlying sensibility. If one is a Jungian, based on the work of the Swiss psychiatrist Carl Jung (1875-1961), then religious impulses are one of the ways the âcollective unconsciousâ emerges (Jung 1954:3-48). If one is a secularist, then perhaps Sigmund Freud (1856-1939) is a better guide: religious belief is a defense against nature and death (Freud 1927:31). The tens of millions of Americans with a more literal orientation toward religion would vehemently disagree with both views; for them the divine is an objective reality in everyday life. Religion in America, derived mainly from the Scottish Reformation (1560), has evolved into something uniquely its own. Americaâs defining moment came in August 1801 during a revival that lasted a week in Cane Ridge, Kentucky, altering forever Americaâs spiritual consciousness inherited from Europe. What is the best way to get a handle on Americaâs love affair with God? Or is the affair one of love? Herman Melville (1819-1891), through his sublime novel Moby Dick (1851), poetically reflected Americaâs outrageous spiritual expressions, predicting even what religion in America would become: oddly the individual spiritual quest in a collective context of shared beliefs. The fundamental orientations of Americaâs spiritual life have changed little since Moby Dick was first published. I will highlight Melvilleâs insights into Americaâs homegrown religions as well as compare his great aesthetic achievement, Captain Ahab, with the founder of the Church of the Jesus Christ of Latter-day Saints, Joseph Smith (1805-1844), which I hope will help to gain a better sense of Americaâs spiritual consciousness.å®æã¯ããã®çç±ãçªãæ¢ããããšã¯é£ããã®ã ããæåã®å¥¥æ·±ãæåæ§ãåŒã³èµ·ããããŠã³ã°æŽŸãªããã¹ã€ã¹ã®ç²Ÿç¥åæå»ã§ããã«ãŒã«ã»ãŠã³ã°ã®æ¥çžŸã«åºã¥ããŠãå®æçè¡åã¯éåçç¡æèãçŸããäžã€ã®ããæ¹ãšèããã ããããŸãäžä¿äž»çŸ©è
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The study of motivation in the field of second language acquisition, now in its sixth decade, has focused on distinctions between two types of motivation: xtrinsic and intrinsic. This has become a fixed star in the English education osmos, as accepted as any other ongstanding theory. Without minimizing the labor of so many who shaped the direction of this research, I believe it is important to step away from this body of literature and consider its relevance, since research on motivation seems to have been accepted incritically. Since it is largely âunquantifiable,â teachers are left with either belief or disbelief, and this, I feel, is counterproductive and may in fact add stresses to both teachers and English education programs. Here, I will briefly consider the conclusions from some studies on motivation
The Hebrew Prophets:Architects of a Moral Universe
Seeing the prophets on their own terms and in their own historical context is daunting (often we lack the reference points for such a journey). Abraham Heschel, The Prophets (1962) and Norman Podhoretz The Prophets (2002), are two valiant attempts and through them we see our shortcomings in understanding the prophets. Heschel, a liberal, emphasized the prophetsâ stand on social justice issues, especially toward the most vulnerable in society (as I will do below), a position that animates modern progressives. Podhoretz, a social conservative, saw the prophets as more concerned with preserving traditional culture, especially the Temple system. Above all, the prophets, according to him, sought to root out all vestiges of idolatry. Both works are immensely valuable, since the prophets are broad enough and sweeping enough to accommodate many modern interpretations. Taking the prophets out of the Early Iron Age and transplanting them in our time, though, to reinforce a current political perspective, is similar to taming a beautiful, wild bird. Our concerns, values, and perspectives color all efforts, howevers incere. Yet the prophets continue to speak to the modern world and people continue to listen. Are we that different from the Hebrew prophets and their culture? I will discuss the value system that nurtured these remarkable individuals and inspired their messages. Though these powerful voices come from what is for us a murky, distant past, we know more about their cultural context than ever before
Baruch Spinoza: Prophet of a Modern Worldview
application/pdfBaruch Spinoza (1632-1677), one of the callosal figures of Western philosophy, has been underappreciated.Few today recognize his contribution to global civilization, especially his focus on human rights and democratic values. His concern for the psychological health of people is also unique among modern philosophers. In some of this he followed various Greek philosophers, insisting that the pursuit of meaning and understanding must also be a social good, even transformative for those engaged in it. His valuesystem came from his Jewish upbringing, however, where the methodical study of the Torah, Talmud, and Kabbalah was also meant to be elevating. Spinoza took this approach, along with concepts from philosophers of his day, and applied them universally, believing that an enlightened humanity would create
a more peaceful world (or at least one where religious conflict is reduced). He also answered the question of what kind of world would emerge when religion, politics, and even ethics were based on empirical objectivity rather than on religion or ideology. A rational world, he asserted, would be a much better one for everyone. In this article I will review a little of Baruch Spinozaâs major ideas, before considering his two most important works: Treatise on Theology and Politics (1670) and Ethics (1677). Spinozaâs view of the divine is singularly distinctive in world history and staggering in its scope. I will consider a few of the ways in which he may have developed this and how his views completely remove the divine from dogmatic disputes.departmental bulletin pape
Analysis of Student Preconceptions Related to Quality of Service in Telecommunications
This study evaluates STEM studentsâ preconceptions regarding Quality of Service (QoS) in telecommunications and networking with the goal of understanding the nature of these preconceptions to improve student learning in this discipline. In this study we explain the importance of identifying preconceptions with which students enter our classrooms and illustrate a mechanism successfully used in this identification process. Researchers have explained it incumbent on educators to address preconceptions in order to effectively change student beliefs1 . Analyzing the causes of these will allow teachers to instruct effectively from the start of the topic rather that lose time by re-teaching the material. As networks grow to handle increasing demands for capacity and QoS, telecommunications professionals are responsible for engineering and managing these networks. A solid understanding of factors that affect QoS is imperative and, as such, telecommunications networking instruction must be properly informed
These Journeymen Divine: Interiors of American Spirituality
Why does humanity have religionâor to use a more current termâa spiritual life? The Enlightenment (1715-1789) helped turn a more critical eye on this universal phenomenon and it has vexed nearly all the great thinkers from the nineteenth century. Some have felt that religion is more for group cohesion. Frederick Nietzsche (1841-1900) wrote of it as a collective effort to remember because it sears memory into civilization (Nietzsche 1887:42-43). Carl Jung (1875-1961) believed it was how the âcollective unconsciousâ emerged (Jung 1954:3-48), with shared metaphors for meaning. Franz Kafka (1883-1924), more relevant to this discussion, wrote of its internal dimension: âBelieving means liberating the indestructible element in oneself. . . . One of the ways in which this hiddenness can express itself is through faith in a personal godâ (Kafka 1954:29). Jungâs âcollective consciousnessâ and Kafkaâs âpersonal godâ are at odds, however, part of an uncanny paradigmâcollective authority versus personal autonomy. These have clashed for centuries. Religion in America today is decidedly personal and autonomous. Originally derived from the Scottish Reformation (1560), it has evolved into something uniquely its own. How this happened is hotly debated. Revivalism, it is clear, is part of the answer, since it has shaped and reshaped the culture from colonial times. These tumultuous waves of revivalism have left their marks. Below, I will refer to a few important moments, with figures that indeed areâ journeymen divine,â to use Walt Whitmanâs (1819-1892) expression from his great poem Sleepers (1855) (with Whitman certainly one of them). The awakening of the deepest self, or the divine within, is the center of American spirituality
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