Academic literature on the topic 'Secular accomplishments'

As sociologists learn more about how scientific knowledge is created, they give historians the opportunity to rework their accounts from a more contextual perspective. It is relatively easy to do so in areas with large theoretical, cosmological or overtly ideological components. It is more difficult, but equally necessary, to open up very empirical accomplishments, and recent sociological analysis of the process of science gives us some interesting insights. This paper employs some of these on the apparently unpromising subject of the ‘discovery of secular magnetic variation’ in 1634 by the Gresham professor Henry Gellibrand.

AbstractBoth the literary tradition and historical data proper indicate that, during the first few centuries of third millennium BC, Babylonian kingship underwent a significant transformation. While the original leaders of city-states were primarily ritual officials, beginning at ca. 2900–2800 various individuals began emancipating themselves from their ritual roles and the concomitant power of temple households, becoming instead purely secular officials, who strived to establish an independent power base for themselves, and to create hereditary dynastic lines. This paper argues that the paragon of this development was Gilgameš, the presumed early king of Uruk, as his persona and accomplishments are presented in the Sumerian and Akkadian literary sources. Toward that end, various compositions devoted to Gilgameš are discussed, in particular, “Gilgameš, Enkidu, and the Netherworld.”

The freedom to practice one’s religious belief is a fundamental human right and yet, for millions of people around the world, this right is denied. Yearly reports produced by the US State Department, United States Commission on International Religious Freedom, Open Doors International, Aid to the Church in Need and Release International reveal a disturbing picture of increased religious persecution across much of the world conducted at individual, community and state level conducted by secular, religious, terrorist and state actors. While religious actors both contribute to persecution of those of other faiths and beliefs and are involved in peace and reconciliation initiatives, the acceptance of the freedom to practice one’s faith, to disseminate that faith and to change one’s faith and belief is fundamental to considerations of the intersection of peace, politics and religion. In this article, I examine the political background of the United States’ promotion of international religious freedom, and current progress on advancing this under the Trump administration. International Religious Freedom (IRF) is contentious, and seen by many as the advancement of US national interests by other means. This article argues that through an examination of the accomplishments and various critiques of the IRF programme it is possible, and desirable, to discover what works, and where further progress needs to be made, in order to enable people around the world to enjoy freedom of thought, conscience and religion.

The issue of education is never over to talk about because education is one measurement of a person's individual accomplishments and achievements systematically nation. The high education of human resources will give a lot of useful works for the individual and social. Unfortunately, the education that was developed based on this character only strengthen individual and social, it’s beyond the divine value . It is due to the historical roots of the character education by Immanuel Kant (1724-1804) and Charles Renouvier (1815-1857); Religious morality in the low education and August Comter (1798- 1857); secular morality. Renouvier said the weakness of youth responsibility, loss of justice equality, respect and others. The process of character education is faced with the application of secularization. Such as, in France Francois Camille Jules Ferry (1832-1893) , a French Education minister said; Moral education is important but explicitely teaching morality does not needed. The development of character education in America is very dynamic. It’s started from 19th century (1900-1950) until 1997.It’s established nationally. Finally, Thomas lichona explained the entire role of religion in the education of character with seven steps and the role of teachers in character education. Thus, the author conducted religious analysis which widely spread among society is that the teaching of Protestant religious. But, It successfully gives individual and social value as character education. On the contrary, the goal of our national educational in 1945 (Version amendment) Article 31, paragraph 3 states: The Government shall manage and organize a national education system. Which increases the Faith and piety as well as noble character in order to educate the nation that adopted by law. Article 31, paragraph 5, states that the government advances science and technology to uphold the values of religious and national unity for the progress of civilization and prosperity of mankind. Likewise, the purpose of philosophy Nasionsl Education Act No. 20 of 2003. The 1945 Constitution and the Law N0 20 of 2003. Strongly reflects the value of belief in one God as the first principle of Pancasila as the first principle says it is an acknowledgment that in developing the nation's education should not be separated from human relations and slave relationship with God the creator.

The author begins by arguing on the basis of biblical texts that a willing obedience to God is a valuable and preferred trait. He shows through his own empirical research that a greater degree of obedience–-even to secular authority, and quite contrary to popular secular opinion–-is associated with higher level cognitive functioning at both an individual and societal level. Next, research is discussed which confirms the plausible, religiously supported connection between obedience and religiosity. Finally, additional research examining the independent effects of religiosity shows that it, too, is a strong predictor of cognitive attainments at both individual and societal levels. Implications of these findings are discussed in both secular and religious contexts.

Do people who work hard also tend to play hard? We tested this hypothesis using an online questionnaire-based study of a large volunteer sample of university undergraduate students. Participants responded to questions designed to detect variation in attraction to accomplishment/fame (or ‘work’) and attraction to leisure (or ‘play’). Additional questions were asked, for use in post-hoc exploratory analyses, to evaluate attraction to parenthood and attraction to religion, as well as assessment of mortality salience and negative mood. Using partial correlation analyses, by far the strongest pairwise relationship was between attraction to accomplishment and attraction to leisure. Both were also positively correlated with mortality salience. Multi-dimensional scaling analysis distinguished two clusters (groups) of participants suggesting two general categories of mortality anxiety buffering strategies involving legacy delusion: one incorporating primarily religion combined with parenthood — a ‘religious family-oriented’ type — and one involving primarily accomplishment (also with attraction to parenthood), but combined strongly with leisure in place of religion — a ‘secular go-getter’; the ‘work hard – play hard’ type.

The reception of the classical book heritage in the Biography of Despot Stefan Lazarevic of Constantine the Philosopher (of Kostenec) is noticed through the conspicuous reminiscences on classical antiquity, but it is also manifested through the use of artistic procedures of classical literature and the author?s high estimate of the accomplishment of pre-Christian Greek thought. In the first two types of classicism Constantine surpasses other medieval Serbian writers, while in the third he is unique among them, so his relying on classical tradition in this work is the result both of literary conventions caused by the choice of the genre of secular biography and of his belonging to the most liberal section of medieval Christian intellectuals.

Purpose. The paper is aimed to explicate a recently emerging anthropological model of homo eudaimonicus from its secular framework perspective. Theoretical basis. Secularity is considered in three aspects with reference to Taylor’s and Habermas’ ideas: as a common public sphere, as a phenomenological experience of living in a Secular Age, and as a background for happiness to become a major common value among other secular values in the Age of Authenticity. The modifications of happiness interpretation are traced from Early Modernity till nowadays. The preconditions of the contemporary appeal to Aristotle’s eudaimonic theory of happiness are elucidated. The main characteristics of homo economicus anthropological model and reasons for its collapse in the contemporary world are analyzed. Specificities of the contemporary interpretations of eudaimonia are described with reference to the works of MacIntyre, Haybron, Hamilton, Kekes, Melnick, and others. A moral foundation and a behavioral strategy of homo eudaimonicus model are expounded and the role of this model in the life of a contemporary individual person and society is revealed. Originality. For the first time in the Ukrainian philosophical discourse, it is shown how secular ethics enables the rise of a new homo eudaimonicus model within a sphere of secularity; and it is argued that homo eudaimonicus is the result of overcoming the values crisis. It is revealed how homo eudaimonicus along with being descriptive becomes also a normative model of a new effective behavior strategy of a contemporary person facing the current social, economic, political, and environmental challenges. Conclusions. According to the contemporary interpretation, happiness as eudaimonia is a combination of the good life and the meaningful life; it is a human flourishing in this world (saeculum) through the accomplishment of a person’s life plan in the sphere of secularity. Homo eudaimonicus manifests the overcoming of values crisis and the rediscovery of purpose and meaning, this time on the secular basis. Homo eudaimonicus implies the realization of a person’s project of a happy and fulfilling life through moral behavior and socially useful activities.

I confess to finding the term ‘supererogation’ ugly and unpronounceable. I am also generally suspicious of technical terms in moral philosophy, since they are vulnerable to self-serving definition and counter-definition, to the point of obscuring whether there is a single phenomenon about which to disagree. It was surely not accidental that J.O. Urmson, in his classic 1958 article that launched the contemporary Anglophone debate, eschewed the technical term in favour of the more familiar concepts of saints and heroes. Since then, however, the term Supererogation has bedded down to encompass a number of more or less clear-cut philosophical debates, one of which concerns precisely the extent to which saintliness and heroism exhaust the supererogatory. And it has to be admitted that the word ‘saint’ has certain theological connotations that might be misleading in a secular philosophical discussion (in this volume, only Wynn and Drummond-Young invoke theological ideas), while the word ‘hero’ has potentially limiting associations with knights and soldiers and other forms of testosterone-driven accomplishment.

Abstract This paper considers the topic of Christian hope in the context of today’s environmental crisis. Christian hope needs to be renewed as the world changes, and it needs to engage with the prevalent secular hopes. We are the first people to live at a time when we face the possibility of an entirely human-caused terminal catastrophe. During the Cold War we had the threat of a nuclear holocaust, and now an ecological disaster. The relationship between ultimate and proximate hopes is investigated. Ultimate hope is the final accomplishment of all God’s purposes for his creation. Proximate hopes are those we have for the temporal future. One difference between ultimate and proximate hope is that the former is unconditional and depends only on God’s transcendent act of re-creation. Proximate hopes depend partly on what humans do, and they can be disappointed. Ultimate hope can support proximate hopes, and enables us to work in the direction of God’s purpose. Faith, hope and love are mutually engaging, and needed for the flourishing of the others. We need to scale down our lifestyles, and limitless growth will not be possible. In this scenario hope will need to be both discerning and imaginative. We will also need endurance to keep going and not to give up in the very difficult situation we are facing this century.

This volume will explore humility as a virtue from a multidisciplinary perspective. Specifically, we will explore humility within different religious/spiritual traditions, arguing that it involves an appropriate alignment with God and/or a higher spiritual power, one in which we occupy rightful space, have proper self-regard, and receptive intelligence to the living world around us. We will also explore humility more secularly, examining its epistemic value in the development of knowledge, as well as the important role it has to play in politics, competitive activities, and business management, helping us keep our accomplishments in proper perspective, be less self-occupied, and display a willingness to help (and forgive) others. Finally, we will consider whether humility is the most important virtue—foundational to the mature development and expression of all other virtues and to moral exemplarity more generally.