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Books on the topic 'Personal strivings'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Margitics, Ferenc. Personal strivings as a predictor of emotional intelligence. Hauppauge, N.Y: Nova Science Publisher, 2009.

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Margitics, Ferenc. Personal strivings as a predictor of emotional intelligence. Hauppauge, N.Y: Nova Science Publisher, 2009.

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Margitics, Ferenc. Personal strivings as a predictor of emotional intelligence. New York: Nova Science Publishers, 2010.

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Charles, Studer, ed. Illusions of control: Striving for control in our personal and professional lives. Westport, Conn: Praeger, 1998.

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More, Harry W. Effective police management: Striving for accountability and competence. Springfield, Ill: Charles C. Thomas, 2012.

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Living "life" with HIV/AIDS: Striving towards basic rights. New Delhi: Pentagon Press, 2004.

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7

1971-, McBride Amanda Moore, and Beverly Sondra G, eds. Striving to save: Creating policies for financial security of low-income families. Ann Arbor: University of Michigan Press, 2010.

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Sherraden, Margaret S. Striving to save: Creating policies for financial security of low-income families. Ann Arbor: University of Michigan Press, 2010.

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9

Obbo, Christine. Personal Educational Strivings and Accommodations in Pre and Colonial Uganda. Africa World Press, 2020.

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10

Harrod, Molly, Sanjay Saint, and Robert W. Stock. Role Models. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190671495.003.0007.

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Attendings understand that their behavior, as physicians, as instructors, as human beings, will most likely be internalized and emulated by some of their learners. As a result, they continually monitor themselves, striving to make sure that they are living up to their personal and professional standards. Attendings often hold themselves to a higher standard than they do their learners. Role modeling is an important part of the teaching process and includes demonstrating how to be a lifelong learner, maintaining professionalism in the face of adversity, and acknowledging the emotional toll that caring for patients can have on oneself. Humor with both learners and patients was common among the attendings, as was expressing the joys of being a doctor.

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11

Davies, Douglas J. Anthropology and Theology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797852.003.0012.

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This tripartite chapter calls for a creative approach that engages diverse themes while striving for satisfying resolutions of disciplinary tensions between anthropology and theology. It calls for this even if these resolutions are not achieved. The first part, entitled “Intrapersonal and Interpersonal Dialogue,” is heavily autobiographical, and offers a case study of reflexivity, excusing its indulgence in biographical reflection on account of its intention to pinpoint the very particular and contextual nature of idea development. The second part, headed “Further Conversation Pieces,” picks up just such ideas open to anthropological–theological conversation, including a cautionary gloss on the over-easy use of anthropology and theology as discrete terms. The third and final part, described as “Disciplinary Quandaries,” takes some of these formal classifications of disciplines further and also brings together some personal and institutional factors surrounding both anthropological and theological practice.

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If Jesus Were An Investment Banker- Or Other Modern Buisnessman: Leadership Principles From The Messiah And Personal Reflections Of An Investment Banker Striving To Be A Christian. Xlibris Corporation, 2004.

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13

Levine, Victoria Lindsay, and Emily Kohut. Finding a Balance. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190658397.003.0003.

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Liberal arts colleges focus on undergraduate education, emphasizing the development of critical thought, the whole person, and values consistent with ethical participation in a civil society. Liberal arts music faculty now recognize the need to remap the music major and transform how music is taught and learned in order to remain relevant in the current economic and cultural climate, but the process is challenging. This chapter explores how liberal arts music faculty are striving to meet the challenge, using data from the Internet, a survey questionnaire, and interviews to compare the music major at thirteen colleges. We conclude that finding a balance between the conservatory-style curriculum and new curricular models does not imply replacing the Western concert tradition. Rather, it involves responding proactively to broader changes in musical life and recognizing the role of music in liberal education.

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14

Chiovenda, Andrea. Crafting Masculine Selves. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190073558.001.0001.

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Crafting Masculine Selves represents a journey into the culture and psychological dynamics of a select group of Afghan Pashtun men. The book is based on eighteen months of fieldwork in a volatile area of Afghanistan, adjoining the border with Pakistan, carried out between 2009 and 2013. In addition to participant observation, the author employed a person-centered ethnographic methodology, wherein he conducted long-term, one-on-one interview sessions with four male individuals, and analyzed four additional life trajectories. The book unveils and chronicles how the creation and use of multiple subjectivities, and the unconscious, dissociative interplay that the individual maintains between them, is one of the “stratagems” with which individuals manage to make sense of what happens to them in real life, and to pragmatically inhabit personal circumstances that are often marred by conflict and violence, both at the interpersonal and at the political level. The main cultural thread the book investigates is that of masculinity, a crucial idiom in a very androcentric Pashtun society. Virtually all the interlocutors the book presents have to navigate deep private conflicts and contradictions related to how society expects them to be appropriate, proper men, against the backdrop of a sociopolitical Afghan context heavily impacted by almost forty years of uninterrupted war. Feeling constrained by the strict norms about a severe and honor-bound masculinity in a quickly changing Afghanistan, but equally striving to be culturally validated by their own peers, these men struggle to create and publicly legitimize their own, idiosyncratic way of being appropriate men. While they suffer at times the stern rebuke of their social environment, all the same they represent the seeds for a change of those very cultural norms.

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15

Cureton, Adam, and Thomas E. Hill. Kant on Virtue. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.13.

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Immanuel Kant defines virtue as a kind of strength and resoluteness of will to resist and overcome any obstacles that oppose fulfilling our moral duties. Human agents, according to Kant, owe it to themselves to strive for perfect virtue by fully committing to morality and by developing the fortitude to maintain and execute this life-governing policy, despite obstacles. This chapter reviews basic features of Kant’s conception of virtue and then discusses the role of emotions, a motive of duty, exemplars, rules, and community in a virtuous life. Kant thinks that striving to be more virtuous requires not only respect for moral principles and control of our contrary emotions, but also a system of legally enforced rules and communities of good persons. Exemplars and cultivated good feelings and emotions can be useful aids along the way, but Kant warns against attempting to derive one’s moral standards from examples or feelings.

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16

Chignell, Andrew P., ed. Evil. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199915453.001.0001.

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What, if anything, is evil? Is it just badness by another name? Is it the shadow side of good, or is it an active force opposed to the good in a Manichean/Star Wars kind of way? Does evil have its source in something personal—a malevolent, striving will that makes the universe tend not just to entropic winding-down but also to outbreaks of targeted hellishness? These are some of the main ontological questions that philosophers raise about evil. There are related epistemological questions: Can we really know evil? Does a victim know evil in a way that is entirely different from the way a perpetrator or witness knows it? Does a perpetrator know evil as evil at all? There are also psychological questions: what motivates people to perpetrate evil? Satan’s rebellion, Iago’s machinations, and Stalin’s gulags might be hard to grasp. But what about less remarkable evils: Can we make sense of how former vacuum oil salesman Adolf Eichmann could regard himself as an effective bureaucrat? And what about structural and symbolic evils—can they be explained in terms of actions on the part of individuals? In Evil: A History, 13original essays tell the story of the concept of evil in the west, starting with its origins in early Hebrew wisdom literature and ending with evolutionary theory and the Holocaust. 13 Reflections contextualize these developments by considering evil through the eyes of poets, mystics, witches, librettists, directors, livestock, and a Google product manager.

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