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Статті в журналах з теми "Perpetual progress":
1
Robb-Dover, Kristina. "Gregory of Nyssa's “Perpetual Progress”." Theology Today 65, no. 2 (July 2008): 213–25. http://dx.doi.org/10.1177/004057360806500207.
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Lee, Dwight R. "The perpetual assault on progress." Society 29, no. 3 (March 1992): 50–55. http://dx.doi.org/10.1007/bf02695297.
3
Norlock, Kathryn J. "Perpetual Struggle." Hypatia 34, no. 1 (2019): 6–19. http://dx.doi.org/10.1111/hypa.12452.
Анотація:
What if it doesn't get better? Against more hopeful and optimistic views that it is not just ideal but possible to put an end to what John Rawls calls “the great evils of human history,” I aver that when it comes to evils caused by human beings, the situation is hopeless. We are better off with the heavy knowledge that evils recur than we are with idealizations of progress, perfection, and completeness; an appropriate ethic for living with such heavy knowledge could include resisting evils, improving the lives of victims, and even enjoying ourselves. Better conceptions of the objects of hope, and the good life, inform a praxis‐centered, nonideal, feminist ethic, supportive of sustained moral motivation, resilience, and even cheer. I connect elements of stoic and pessimistic philosophy in order to outline some normative recommendations for living with evils. A praxis‐centered ethic would helpfully adjust our expectations from changing an uncontrollable future to developing better skills for living in a world that exceeds our control. As Aldo Leopold once said, “That the situation is hopeless should not prevent us from doing our best.”
4
Zachary, G. Pascal. "Technological progress and the perpetual learning curve [Spectral Lines]." IEEE Spectrum 52, no. 11 (2015): 8. http://dx.doi.org/10.1109/mspec.2015.7335882.
5
McEntire, David A. "Issues in disaster relief: progress, perpetual problems and prospective solutions." Disaster Prevention and Management: An International Journal 8, no. 5 (December 1999): 351–61. http://dx.doi.org/10.1108/09653569910298279.
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Hutchings, Kimberly. "Perpetual War/Perpetual Peace: Kant, Hegel and the End of History." Hegel Bulletin 12, no. 1-2 (1991): 39–50. http://dx.doi.org/10.1017/s0263523200002688.
Анотація:
Recently our particular end of history has been characterized as the coming of age of a post-communist, liberal nation-state system and global political economy. On this interpretation of history and international relations, the philosophy of world history is no longer needed, since the meaning of history, its goal and end, are already known. In essence, we have arrived at the Kantian regulative ideal of perpetual peace, not in the form of a world state, but of an international order in which commerce can take over the role of war and deterrence in ensuring progress. In this paper, I will be arguing for a different understanding of the end of history, one which recalls the philosopher's attention to world history as the realm of the self-relation of spirit most in need of philosophical comprehension. In order to do this, I will be examining the differences between Kant's treatment of history and war in the critical philosophy, and Hegel's speculative transformation of that treatment in his own work. It will be argued that in Kant's work a posited end of history serves to undermine the philosophical comprehension of history, by removing that comprehension from history. Whereas in Hegel's work the experienced end of history opens up the understanding of history by acknowledging the philosopher's identity with his time. The paper falls into three sections. In the first part I will present a reading of Kant's philosophy of history and war, and try to illustrate its consequences for attempts to theorise and moralise about world history in the present. In the second part I will demonstrate how Hegel's philosophy of history and war differs from Kant's, giving us an alternative starting point for our contemporary comprehension of the end of history. Finally, I will comment on a recent Hegelian reading of world history by Hayo Krombach, Hegelian Reflections on the Idea of Nuclear War.
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Musiał, Kinga. "Biomarkers in Pediatric Nephrology—From Bedside to Bench and Back Again." Journal of Clinical Medicine 11, no. 19 (October 7, 2022): 5919. http://dx.doi.org/10.3390/jcm11195919.
Анотація:
The progress in biomarker research is characterized by the perpetual quest for parameters that fulfill the strict criteria of sensitivity, specificity, ease and speed in performance and cost-effectiveness [...]
8
Djakovac, Aleksandar. "Movement, perpetual progress and straining according to St. Gregory of Nyssa." Theoria, Beograd 64, no. 2 (2021): 5–24. http://dx.doi.org/10.2298/theo2102005d.
Анотація:
In this paper, we will explore how and on what basis the idea of progression underwent its transformation in Neoplatonism and Christian theology. We will show that the elements of this idea appear in Plotinus and some patristic authors, but that it was finally shaped and elaborated primarily in the work of St. Gregory of Nyssa, which is recognized as the most deserving for its postulation.
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Vazquez Jacobus, Michelle, Robert Baskett, and Christina Bechstein. "Building Castles Together: A sustainable collaboration as a perpetual work-in-progress." Gateways: International Journal of Community Research and Engagement 4 (November 22, 2011): 65–82. http://dx.doi.org/10.5130/ijcre.v4i0.1800.
Анотація:
The Building Castles Together project is a multidisciplinary collaboration between the University of Southern Maine at Lewiston-Auburn College and Sandcastle Clinical and Educational Services that aims to build solidarity and resilience in vulnerable young children, their families and their community. This article explores how the partnership exemplifies five key areas impacting the sustainability of community-university collaborations. 1) Mutuality and reciprocity are foundational elements in establishing trust and ensuring project relevance to both organisations. 2) Interdisciplinarity and diversity are constructs related to the core mission of both the University and Sandcastle. The multiple perspectives offer a range of holistic strategies for addressing complex social problems, but also create the potential for misunderstandings between disciplines and organisations. 3) Community integration at multiple levels is critical to the partnership’s sustainability as well as to achievement of its ideals. 4) Dynamic interaction is an evolutionary process, both internal and external to both organisations, that impacts their relative contributions and necessitates flexibility in planning and outcomes. 5) Asset enhancement describes the potential to increase capacity, but also the concern for overextension and resource exhaustion. We conclude that sustainability in university-community partnerships is not a goal in itself, but an ongoing process, and an attribute of a partnership based on common principles, continuous input and constant change.
Keywords
Community-university partnership, sustainability, diversity, vulnerable youth
10
Blowers, Paul M. "Maximus the Confessor, Gregory of Nyssa, and the Concept of "Perpetual Progress"." Vigiliae Christianae 46, no. 2 (1992): 151–71. http://dx.doi.org/10.1163/157007292x00052.
Дисертації з теми "Perpetual progress":
1
Zhang, Liang. "Le progrès perpétuel (ΕIIΕΚΤΑΣΙΣ) selon Saint Grégoire de Nysse : études sur la terminologie, les fondements, les moyens et les effets". Thesis, Université de Lorraine, 2022. http://www.theses.fr/2022LORR0101.
Анотація:
Par « épectase », une idée fondamentale de Grégoire de Nysse, on désigne habituellement le progrès perpétuel de l'âme vers et dans la perfection de la vertu (cf. Ph 3, 13-14). Le mot « épectase », qui vient du terme grec ἐπεκτείνω, possède-t-il un sens unique ou a-t-il des significations nuancées chez Grégoire ? Quelles sont les éléments constitutifs du progrès perpétuel, la dimension rationnelle comme le soutient Ekkehard Mühlenberg, ou la dimension mystique comme le montre Jean Daniélou ? Est-il méthodologiquement justifié d'étudier Grégoire et les Pères de l'Église en distinguant dans leurs œuvres la philosophie, la théologie, l'anthropologie…, alors qu'ils ne le font pas eux-mêmes ? La thèse tente d'étudier d'une manière synthétique l'épectase en vue de montrer son originalité par rapport au monde grec et sa place dans les œuvres et la pensée de Grégoire. La thèse commence par une analyse des termes et des textes concernés en vue d'éclairer les significations du terme ἐπεκτείνω dans les différents contextes et de voir la continuité et l'évolution de la pensée de Grégoire. La deuxième partie traite des fondements du progrès perpétuel. La différence infranchissable entre le Créateur et les créatures est essentielle : Dieu est immuable tandis que l'être humain est soumis à la loi du changement ; Dieu est infini et illimité tandis que l'être humain ne l'est pas par nature, mais il possède une sorte d'« infinité » grâce à la participation à Dieu ; l'être humain peut connaître certaines choses de Dieu mais ne peut jamais comprendre totalement Dieu. L'humanité est créée à l'image de Dieu, ce qui manifeste à la fois la ressemblance et la dissemblance avec Dieu ; elle doit devenir davantage semblable à Dieu sans jamais lui devenir identique. La troisième partie essaie de montrer les moyens du progrès. Pour manifester sa pensée, Grégoire utilise souvent des images comme la course, l'échelle, le vol, la montagne…, et donne des modèles comme Moïse, l'Épouse, Paul, David, Basile… La purification continuelle et la divinisation sont aussi des moyens. La vraie liberté selon Grégoire est de toujours choisir le bien et de maintenir ce choix. La dernière partie traite les effets du progrès perpétuel. L'impact le plus remarquable est l'aspect spirituel voire mystique dans lequel nous trouvons de nombreux oxymores et d'expressions paradoxales. Il est important de souligner l'aspect eschatologique en montrant les relations entre l'épectase, l'état originel, et l'apocatastase. Si tous les trois manifestent la perfection, quels sont les liens entre eux ?The perpetual progress of the soul towards the perfection of virtue is usually designated as "epektasis", a basic concept of Gregory of Nyssa (cf. Phil 3, 13-14). Does the word "epektasis", which comes from the Greek term ἐπεκτείνω, have a single meaning or different meanings in Gregory? What are the treasures of the perpetual progress? Is it more about the rational dimension as Ekkehard Mühlenberg focuses on, or the mystical dimension as Jean Daniélou shows? Is it methodologically justified to study Gregory and the Fathers of the Church by distinguishing in their works philosophy, theology, anthropology, etc., when they did not do so themselves? Are there other methods to study the Fathers? The thesis tries to study in a synthetic way the epektasis to show its originality and its place in Gregory's works and thoughts. The thesis begins with an analysis of the relevant terms and texts to clarify the meanings of the term ἐπεκτείνω in the contexts and demonstrates the continuity and evolution of Gregory's thought. The second part deals with the foundations of perpetual progress. The radical difference between the Creator and the creatures is essential: God is immutable while human beings are always changing; God is infinite and limitless while human beings are not by nature but possesses a kind of “infinity” by participation in God; human beings can acquire certain knowledge about God but can never completely understand God. Humanity is created in the image of God, which manifests both likeness and unlikeness to God; he must become more like God without ever becoming identical. The third part tries to show the means of progress. To manifest his thoughts, Gregory often uses images such as the race, the ladder, the flight, the mountain, etc., and takes Moses, the Spouse, Paul, David, Basil, etc. as models of epektasis. Continual purification and divinization are also means. True freedom according to Gregory is to always choose the good and to maintain this choice. The last part deals with the effects of perpetual progress. The most remarkable impact is the spiritual or even mystical aspect in which we find many oxymorons and paradoxical expressions. It is important to emphasize the eschatological aspect by showing the relations between epektasis, the original state and apocatastasis. If all three manifest the perfection, what are the links between them?
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.
Анотація:
Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
Книги з теми "Perpetual progress":
1
Femminis, Gianluca. Exogenous and endogenous technical progress in the perpetual youth model. [s.l.]: typescript, 1991.
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Garth, Bryant G. Building strong and independent judiciaries through the new law and development: Behind the paradox of consensus programs and perpetually disappointing results. Chicago, Ill: American Bar Foundation, 2001.
3
Morone, James A. Political Culture. Edited by Richard Valelly, Suzanne Mettler, and Robert Lieberman. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697915.013.15.
Анотація:
This chapter examines the role of culture in American politics. It begins by asking, is there a distinctive American political culture? and exploring three answers: Yes, the traditional American culture (known as the American creed) is still going strong; no, the American creed has faded; and, finally, traditional accounts of American political culture were myths conconted by the powerful. It then discusses four major, overlapping cultural traditions: individualism/liberalism, community, the ascriptive tradition, and morality. The article argues that the United States had, and still has, a vibrant political culture, courtesy of generations of immigrants who bring new perspectives and marginal groups striving for legitimacy. As a result, the American political culture is a perpetual work in progress, constantly contested and continuously evolving.
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Liao, S. Matthew, ed. Ethics of Artificial Intelligence. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190905033.001.0001.
Анотація:
Featuring seventeen original essays on the ethics of artificial intelligence (AI) by today’s most prominent AI scientists and academic philosophers, this volume represents state-of-the-art thinking in this fast-growing field. It highlights central themes in AI and morality such as how to build ethics into AI, how to address mass unemployment caused by automation, how to avoid designing AI systems that perpetuate existing biases, and how to determine whether an AI is conscious. As AI technologies progress, questions about the ethics of AI, in both the near future and the long term, become more pressing than ever. Should a self-driving car prioritize the lives of the passengers over those of pedestrians? Should we as a society develop autonomous weapon systems capable of identifying and attacking a target without human intervention? What happens when AIs become smarter and more capable than us? Could they have greater than human-level moral status? Can we prevent superintelligent AIs from harming us or causing our extinction? At a critical time in this fast-moving debate, thirty leading academics and researchers at the forefront of AI technology development have come together to explore these existential questions.
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Karakoç, Ekrem. Inequality After the Transition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826927.001.0001.
Анотація:
This book provides empirical evidence showing that most new democracies either maintain the level of income inequality they inherited or even increase it over time. It then asks why new democracies do not generate income equality. Unlike previous studies, it directly analyzes the relationship between inequality and democracy by focusing on the trajectory of inequality after the transition to democracy. It challenges basic premises in the democratization–inequality studies and offers a new theory. It investigates the roots of change in social policy programs in Poland and the Czech Republic in Postcommunist Europe and Turkey and Spain in Southern Europe. It traces the origins and development of social policy, from the formation of nation-states to the present, and considers how different political regimes, whether totalitarian; post-totalitarian; or authoritarian, designed welfare policies to prioritize civil servants and the working classes in formal sectors at the expense of the majority poor, including the working poor in informal sectors. It then demonstrates how these legacies perpetuate and widen disparities in access to welfare policies, and thus income inequality in countries where low mobilization by the poor and unstable party systems prevail. It adopts a multimethod approach in which it uses large-N multivariate analysis, paired case studies, and process-tracing method. It employs interviews with Polish, Czech, Turkish, and Spanish union leaders; bureaucrats and business people while also conducting an original survey in Turkey to dissect the linkage between organized groups and parties.
Частини книг з теми "Perpetual progress":
1
Gabbey, Alan. "The Mechanical Philosophy and its Problems: Mechanical Explanations, Impenetrability, and Perpetual Motion." In Change and Progress in Modern Science, 9–84. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-6525-6_2.
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Torrance, Alexis. "Perpetual progress or eternal rest?" In Human Perfection in Byzantine Theology, 40–81. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198845294.003.0002.
Анотація:
The idea of perpetual progress or epektasis has become a popular way to characterize the Byzantine and Orthodox approach to eschatology, whereby the human being forever stretches out in an unending ascent into God. Gregory of Nyssa is taken as the chief architect of this approach, but Maximus the Confessor is also frequently marshalled to the same cause. This chapter questions the applicability of epektasis to the theology of Maximus, and further challenges the hegemony of this idea as a general shorthand for the Byzantine and Orthodox view of eschatology. Without denying its presence as a component of Byzantine eschatological discourse, the far more prevalent interest in rest/stasis is brought out through an examination of Maximus’s eschatology. This is connected with the view that what is true of Christ’s humanity becomes true of the humanity of the saints by grace, and Christ’s enthroned humanity is no longer subject to growth or progress.
3
Ewbank, Thomas. "The Motors of Perpetual Progress." In Antebellum American Culture, 362–66. Penn State University Press, 1997. http://dx.doi.org/10.5325/j.ctv14gp749.72.
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Ludlow, Morwenna. "Spirituality: Perpetual Progress inthe Good." In Gregory of Nyssa, Ancient and (Post)modern, 125–34. Oxford University Press, 2007. http://dx.doi.org/10.1093/acprof:oso/9780199280766.003.0008.
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Susato, Ryu. "Human Society ‘in Perpetual Flux’: Hume’s Pendulum Theory of Civilisation." In Hume's Sceptical Enlightenment. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748699803.003.0007.
Анотація:
Hume’s avowed endorsement of a cyclical view of civilisation has been considered one of his most significant differences from the French philosophes’ upholding of ‘Progress’ and ‘Reason’. Some have used his divergent position to paint the image of Hume as the alleged forefather of ‘Counter-Enlightenment’ thinkers. As a result, Hume’s endorsement of a cyclical view has not been considered compatible with his vindication of civilisation, causing a dilemma for commentators. Through close examinations of Hume’s texts and comparisons with those of his predecessors and contemporaries (such as William Temple, Fontenelle, and Turgot), this chapter makes it clear that Hume’s cyclical view of civilisation is not limited to the issue of fine arts, but extends to commerce and manufactures. Hume’s vindication of a cyclical view of human history is also closely related to his criticism of the notion of providence, which Josiah Tucker evokes for his defence of perpetual progress in the so-called ‘rich country-poor country debate’. Nevertheless, Hume’s support of a cyclical view of civilisation does not contradict, but rather buttresses, his robust commitment to the values of refinement, liberty, and humanity. Hume is peculiar in keeping a cool head with regards to the possibility of continued progress, while believing in and supporting modern values.
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"Socioeconomic Inclusion in International Development." In Untapped Power, edited by Carla Koppell, 397–416. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197611609.003.0016.
Анотація:
Growing disparities in income and well-being around the world belie the traditional wisdom that everyone within societies benefits equally from general programs to foster economic well-being and social development. Evidence of the perpetual underdevelopment and social marginalization of certain groups indicates that interventions need to be designed specifically to reach and deliver for different individuals and groups in society. This chapter discusses how to approach economic and social development to enable progress across and within societies. It presents data on and scholarly analyses of exclusion and disparities in income. Further, it discusses strategies to address gaps in progress and to forge development efforts that reach everyone. The discussion it presents is pragmatic and focuses on how to foster progress that promotes social inclusion and comprehensive well-being to enhance prosperity and stability.
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Gandhi, Leela. "Utonal Life." In Cosmopolitanisms. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479829682.003.0005.
Анотація:
Speaking to the idea of imperfect cosmopolitanisms, Leela Gandhi insists on this sense of imperfection, playing upon the grammatical import of the imperfect verb form: “Unlike the preterit form, which implies an already completed past action, the imperfective aspect renders an apparently concluded (perfected) action unfinished and suddenly infinitive. In this way the imperfectionism at the core of disapparation makes the subject of ethics into a perpetual—restless—work in progress.”
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Jaeggi, Rahel. "Chapter 2 “Resistance to the Perpetual Danger of Relapse” Moral Progress and Social Change." In From Alienation to Forms of Life, 15–40. Penn State University Press, 2018. http://dx.doi.org/10.1515/9780271081663-003.
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Fong, Siao Yuong. "Playing Games with Heritage." In Performing Fear in Television Production. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463724579_ch02.
Анотація:
Beginning with one of the most-made genres in Singaporean television, Chapter Two uses two state-funded game shows about heritage to examine the well-oiled practices and the mundane everyday work that goes into making infotainment in an illiberal capitalist democracy. Through the chapter, I show how these practices enable an ideological construction of audiences that continually condemn the Singaporean subject as a work in progress, and sustain a vicious cycle of perpetual to-be-upgraded-ness by denying and disarticulating the underlying antagonisms of Singapore society.
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Mercer, Jarred A. "Conclusion." In Divine Perfection and Human Potentiality, 263–68. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190903534.003.0007.
Анотація:
The Conclusion provides a summary of the arguments of each chapter and shows how they cohere in Hilary of Poitiers’s trinitarian anthropology. In his autobiographical section of De Trinitate Hilary claims to have found “a hope greater than expected” (Trin. 1.11) in his contemplation of the infinite God, in which humanity, aided by its educative embodied existence (1.14), is destined for life and progress, not death and regress. Hilary’s theology reconstructed within his framework of trinitarian anthropology illuminates his own thought and provides avenues to reassess the nature of fourth-century theology and its controversies in a way that implicates the nature of humanity in that theological discourse. For Hilary, imperfect, mutable, finite human existence is defined by God’s perfect, immutable, and infinite life, so as to place the human condition in a state of perpetual progress from potentiality to perfection.
Тези доповідей конференцій з теми "Perpetual progress":
1
A. McBrayer, G. "The End of a Civilization: What Moderns Might Learn from Thucydides’ Peloponnesian War." In Applied Human Factors and Ergonomics Conference. AHFE International, 2019. http://dx.doi.org/10.54941/ahfe100192.
Анотація:
Thucydides self-consciously presents the Peloponnesian War as the greatest war the world had ever seen to that point in history, insofar as it was a contest between the two greatest Greek powers—Athens and Sparta—at the peak of Greek Civilization. The war, however, would mark the beginning of the end of this great civilization. Although Thucydides does not unequivocally blame Athens for the war that ultimately leads to the destruction of Greece, it is clear that he thinks Athenian devotion to motion, or to the perpetual pursuit of progress, spurred it on. Thucydides appears to lament the great expansion of education, in particular the sophistic education that became prevalent in Greece and contributed heavily to the theoretical justification behind the Athenian Empire. Even or especially education at its highest—Socratic philosophy—seems to bear some culpability for, or is at least symptomatic of, Athens’ decline, and ultimately Greece’s decline as well, in Thucydides’ view. This paper will examine Thucydides' teaching regarding the decline of civilization to see if it can offer any guidance to the current crisis of civilization in the West.
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Bîtca, Lucia. "Design of Experimental Research on the Formation of Nonverbal Communication Skills and Impression Management of Police Officers." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/06.
Анотація:
Increasing competition in the organizational environment and strengthening human capital can greatly contribute to the ability to close existing gaps in the development process and ensure a more competitive level, and the professional development process includes not only setting career goals and training agreements, but also evaluations and the feedback needed to assess progress. By optimizing nonverbal skills and forming impression management strategies promoted by psychological training in enhancing the knowledge and skills of police employees, they serve as a basis for organizational projects designed to facilitate self-realization of internal potential and stimulate their involvement in the organization. Organizational behavior is the study of the behaviors of individuals, which involves understanding, predicting and controlling human behavior, models and structures, in order to improve the environment, performance and efficiency of the organization. The original of this paper is that the research results led to the identification of components and mechanisms for producing change at the macro-, meso- and microsocial level, which uses a perpetual mobilization of social actors in organizations. Another novelty, for a wider geographical area of scientific research, is the application of an intervention methodology in the training impression management strategies through nonverbal communication, with the purpose and purpose in developing relational skills and optimizing professional activity. The information obtained in research on nonverbal communication and impression management tactics on the organizational environment, can be applied for the development of programs for organizational counseling activities, business coaching and large-scale developmental training, promoted through managerial and corporate profile.