BMAL 560
Topic: Business Ethical Practices
APA Format.
Minimum 500 words / Maximu 700 words
References: Major points must be supported by the “Building Your Worldview Home” article and 2-3 business articles from peer reviewed periodical (must be retrievable online). When referring to the “Building Your Worlview Home” you may merely list by the name of the article only in the text. You will use “Building your Worldview Home” in the reference list.
Topic: Complete a business ethical paper to talk about business ethical practices.
· Introduction
· Ethical Practice – Identify 1 company with sound ethical practices
· Unethical Practice – Identify 2 company with unethical practices
· Conclusion
Additional info: Provide examples of Business ethical practices—good and bad—that reflect a particular ethical/moral worldview emphasis of two separate businesses. The specific business that you use for good ethical business practices cannot be the same as the specific business as the bad ethical business practices.
Building Your Worlview Home listed below
“Worldview, Philosophy, Faith and Ethics” Reading
ARTICLE 1: What Is a Worldview and Why Is It Important to Me?
The first set of questions in part 1 asked you to evaluate the extent to which you seek to apply faith, values, and philosophy to your personal and business decisions. To really have a sound foundation for ethical decisions, we have to have an understanding of how our worldview influences the decisions we make and how we perceive reality.
Too often, we barely understand what our worldview is all about and how it impacts decisions. As such, our decisions in life may or may not be informed by sound principles. This is true even for Christians, who may even have unbiblical ideas influencing their worldview. The non-Christian faces a different challenge: trying to make sense of life in a meaningful way without a Biblical, theistic starting point. All of this will be discussed in the series of article for this assignment.
Defining Worldview
· A worldview is the intellectual, emotional, and perhaps even spiritual framework by which we apprehend reality and assign meaning to life.
· Everyone has a worldview; it may not be very developed, but nevertheless, everyone is approaching life based upon one.
The Worldview “House”
· To speak metaphorically, our worldview is the intellectual, emotional, and spiritual “home” in which we live all of our lives. It may change drastically, undergoing serious renovations or damage as we go through life, but it is always with us nevertheless. Furthermore, regardless of how nice the house is on the inside (furniture, upholstery, decorations, etc., etc.), if that worldview home is not built upon a solid foundation, or a strong skeletal framework, it will not be a very safe or suitable home in which to live.
· Ironically, the two most important things of any house—the foundation and the framework—are the components that most people don’t ...
1) The author argues that Wilber's integral approach could be improved by making it more fully integral at all times of human value realization, not just at certain moments.
2) An example is given of how the descriptive, evaluative, normative, and interpretive methods are all necessary to fully understand and realize a value.
3) The author emphasizes distinguishing between epistemology and ontology when considering nondual experiences from Eastern traditions, noting that such experiences speak more to phenomenology than metaphysics.
This document provides an introduction to the concept of worldviews. It defines a worldview as the comprehensive framework of one's basic beliefs about things and their relationships. A worldview functions as a guide to life, providing orientation and shaping how we perceive and understand the world. While worldviews are held individually, they are largely acquired from the surrounding culture and society. As people hold different worldviews, conflicts can arise in society over issues where worldviews lead in differing directions.
12/04/17
1
Introduc0on to Philosophy
Theory of Value 1
Theory of Value
• Theory of Value is about things which are good or bad, right or wrong,
concerning issues related to how one ought to behave and to what
makes life valuable
• Broadly, there are two types of issues we are going to discuss:
1. Are statements of value, like ‘You ought to do this’, because ‘it is good
to do this’ and ‘This person is a good person’ and ‘Pleasure is good’,
true/false, or are they not the kind of things which can be true/false?
If no, you are subjec,vist.
If yes, there is a next ques0on: How are such statements true/false?
If because of reality, then you are a realist
If because someone determined it so, then you are a
conven,onalist
> God: Divine Command Theory
> Society: Ethical Rela,vism
> Individual: cf. Existen,alism
Theory of Value II
2. What makes valuable/good ac0ons good?
Ø We are going to discuss three views:
a. U,litarianism: an ac0on is good if and only if it
maximizes the amount of pleasure/absence of
pain or distress in society.
b. Kan,anism: an ac0on is good if you could turn it
into a ra0onal law
c. Aristotelianism: an ac0on is good if it
contributes to or flows from your well-
func0oning as a human being
Subjec0vism
• Statements of value are neither true nor false
• Perhaps they are more like expressions of liking/disliking?
(emo0vism)
• Some ini,al arguments for subjec0vism:
Ø There is a lot of disagreement on value - therefore value is
subjec0ve
Ø What is true or false describes what is the case; but a value
statement does not describe what is the case, but what ought to be
the case – therefore value is subjec0ve
Only works if one assumes that only what is the case can be true/false
– can be a fact
Ø What is true or false describes natural proper0es; but according to
the meaning of value statements, they do not describe natural
proper0es – therefore value is subjec0ve
Only works if one assumes that only natural (observable) proper0es
can be described in true/false statements – only they appear in facts.
12/04/17
2
Some ‘Stronger’ Arguments for
Subjec0vism
1. There is no reasoning in ethics, while there is in science, because
there is nothing really to reason about
Ø But there is a lot of reasoning in ethics, at least to check consistency
2. There are no observa0ons in ethics, while there are in science,
because there is nothing really there to observe
Ø But we do make ethical observa0ons, at least of par0cular cases
3. Disagreement in ethics cannot really be solved, for there is no path
towards agreement one can agree about, while in science there are
ways of ul0mately finding out (and if not, it does not ma_er)
Ø Sober’s cri0cism: one can fail to see the truth in ethics because of,
say, self-interest or self-decep0on > so there might be truth, even if
there is no path to agreement
Ø But in ethics, failure ...
The document discusses improving Ken Wilber's integral approach by making it more fully integral. It argues that for a value to be fully realized, all quadrants (perspectives) and levels (stages of development) must be integrated at once, not just included separately. It provides an example showing that descriptive, evaluative, normative, and interpretive ways of knowing are each necessary to complete our understanding, though each is also distinct. The document suggests leading with shared non-propositional practices and pneumatology (spirit) in interfaith dialogue to foster understanding before discussing doctrinal differences.
The main objective of this website is to offer a new way of thinking about such matters based on science and clear reasoning; a way of thinking that reveals meaning and purpose for our lives; a way that leads to natural personal fulfillment and happiness
This document discusses the differences between spirituality and religion. It states that spirituality refers to one's connection to their inner spirit or soul, which is present in all living things regardless of religious beliefs. Religion is a set of beliefs and practices surrounding spirituality. The key difference is that spirituality is a personal experience while religion provides a structure of beliefs. It argues that being religious does not necessarily make one spiritual, as spirituality requires awareness of one's connection to all things. Obstacles like negative thinking can block spiritual awareness and expression. The document advocates staying true to one's beliefs but with an open mind and focus on unconditional love, goodness, and connection to others.
SOC 420 Lesson 2 SEQ CHAPTER h r 1 Epistemology and the Sociolo.docxmckellarhastings
SOC 420 Lesson 2 SEQ CHAPTER \h \r 1: Epistemology and the Sociology of Religion
Even if you are a minority of one, the truth is the truth.
—Mahatma Ghandi (as cited at
brainyquote.com)
First Things First—Basic Concepts and Required Reading
Welcome to Lesson 2 of our Sociology of Religion course! Hopefully you’re getting all the time you need to fully process the concepts we’re reading about. In case you were curious:
A “concept” is a topic, subject, complex idea, etc. We read about the concepts of sociology, religion, and Rational Choice theory in the previous unit, for instance. In this unit, we are reading about the concepts of social theories, methods, epistemology, and so forth. Please start by reading the assigned text chapters. There are other readings in the remainder of the lesson that are recommended, but also optional. As I’ve previously noted, I generally err on giving you access to more information than you’ll probably need, rather than not enough. In any case, there are some additional key concepts to cover in this lesson, so let’s jump into it.
The Wide Wonderful World of Epistemology
In the sociology of religion, especially as we consider the importance of studying religion scientifically (for Assignment 2 purposes), ( it’s useful to understand a little of the discourse of
epistemology, or
how we know something is true, valid, or correct. To introduce this topic, let’s consider a classic poem by English poet John Godfrey Saxe, based on a Hindu parable:
“The Blind Men and the Elephant.” (See the link for both the poem and some insightful commentary.) First published in 1872, the poem recounts an analogy of six blind men who encounter an elephant. Not knowing the whole animal, each man goes to a part of it and says what he thinks the elephant is based on that. One finds a leg and says the elephant is a tree, and so forth. The elephant is also characterized as a fan (ear), wall (side), spear (tusk), rope (tail), and snake (trunk). Then the men argued about what the elephant really was, still never truly seeing or understanding the entire elephant itself. All of them had perceived a part of the elephant, but none of them had actually seen or comprehended the elephant’s nature, character, and totality. And so, as Saxe concludes:
“Each was partly in the right / And all were in the wrong!”
Saxe, as he states near the end, was directly commenting on religious squabbles. The point he was trying to make was that people try to pick and choose which religion they favor, perceiving a small part of the totality of Objective Truth, though nobody sees anything close to all of it. But we can apply his overall ideas to epistemology. We don’t necessarily see all of the whole picture when we try to know something or investigate a question that interests us, either. But we try to understand as much of the problem as we can—given the substantial risk .
1) The author argues that Wilber's integral approach could be improved by making it more fully integral at all times of human value realization, not just at certain moments.
2) An example is given of how the descriptive, evaluative, normative, and interpretive methods are all necessary to fully understand and realize a value.
3) The author emphasizes distinguishing between epistemology and ontology when considering nondual experiences from Eastern traditions, noting that such experiences speak more to phenomenology than metaphysics.
This document provides an introduction to the concept of worldviews. It defines a worldview as the comprehensive framework of one's basic beliefs about things and their relationships. A worldview functions as a guide to life, providing orientation and shaping how we perceive and understand the world. While worldviews are held individually, they are largely acquired from the surrounding culture and society. As people hold different worldviews, conflicts can arise in society over issues where worldviews lead in differing directions.
12/04/17
1
Introduc0on to Philosophy
Theory of Value 1
Theory of Value
• Theory of Value is about things which are good or bad, right or wrong,
concerning issues related to how one ought to behave and to what
makes life valuable
• Broadly, there are two types of issues we are going to discuss:
1. Are statements of value, like ‘You ought to do this’, because ‘it is good
to do this’ and ‘This person is a good person’ and ‘Pleasure is good’,
true/false, or are they not the kind of things which can be true/false?
If no, you are subjec,vist.
If yes, there is a next ques0on: How are such statements true/false?
If because of reality, then you are a realist
If because someone determined it so, then you are a
conven,onalist
> God: Divine Command Theory
> Society: Ethical Rela,vism
> Individual: cf. Existen,alism
Theory of Value II
2. What makes valuable/good ac0ons good?
Ø We are going to discuss three views:
a. U,litarianism: an ac0on is good if and only if it
maximizes the amount of pleasure/absence of
pain or distress in society.
b. Kan,anism: an ac0on is good if you could turn it
into a ra0onal law
c. Aristotelianism: an ac0on is good if it
contributes to or flows from your well-
func0oning as a human being
Subjec0vism
• Statements of value are neither true nor false
• Perhaps they are more like expressions of liking/disliking?
(emo0vism)
• Some ini,al arguments for subjec0vism:
Ø There is a lot of disagreement on value - therefore value is
subjec0ve
Ø What is true or false describes what is the case; but a value
statement does not describe what is the case, but what ought to be
the case – therefore value is subjec0ve
Only works if one assumes that only what is the case can be true/false
– can be a fact
Ø What is true or false describes natural proper0es; but according to
the meaning of value statements, they do not describe natural
proper0es – therefore value is subjec0ve
Only works if one assumes that only natural (observable) proper0es
can be described in true/false statements – only they appear in facts.
12/04/17
2
Some ‘Stronger’ Arguments for
Subjec0vism
1. There is no reasoning in ethics, while there is in science, because
there is nothing really to reason about
Ø But there is a lot of reasoning in ethics, at least to check consistency
2. There are no observa0ons in ethics, while there are in science,
because there is nothing really there to observe
Ø But we do make ethical observa0ons, at least of par0cular cases
3. Disagreement in ethics cannot really be solved, for there is no path
towards agreement one can agree about, while in science there are
ways of ul0mately finding out (and if not, it does not ma_er)
Ø Sober’s cri0cism: one can fail to see the truth in ethics because of,
say, self-interest or self-decep0on > so there might be truth, even if
there is no path to agreement
Ø But in ethics, failure ...
The document discusses improving Ken Wilber's integral approach by making it more fully integral. It argues that for a value to be fully realized, all quadrants (perspectives) and levels (stages of development) must be integrated at once, not just included separately. It provides an example showing that descriptive, evaluative, normative, and interpretive ways of knowing are each necessary to complete our understanding, though each is also distinct. The document suggests leading with shared non-propositional practices and pneumatology (spirit) in interfaith dialogue to foster understanding before discussing doctrinal differences.
The main objective of this website is to offer a new way of thinking about such matters based on science and clear reasoning; a way of thinking that reveals meaning and purpose for our lives; a way that leads to natural personal fulfillment and happiness
This document discusses the differences between spirituality and religion. It states that spirituality refers to one's connection to their inner spirit or soul, which is present in all living things regardless of religious beliefs. Religion is a set of beliefs and practices surrounding spirituality. The key difference is that spirituality is a personal experience while religion provides a structure of beliefs. It argues that being religious does not necessarily make one spiritual, as spirituality requires awareness of one's connection to all things. Obstacles like negative thinking can block spiritual awareness and expression. The document advocates staying true to one's beliefs but with an open mind and focus on unconditional love, goodness, and connection to others.
SOC 420 Lesson 2 SEQ CHAPTER h r 1 Epistemology and the Sociolo.docxmckellarhastings
SOC 420 Lesson 2 SEQ CHAPTER \h \r 1: Epistemology and the Sociology of Religion
Even if you are a minority of one, the truth is the truth.
—Mahatma Ghandi (as cited at
brainyquote.com)
First Things First—Basic Concepts and Required Reading
Welcome to Lesson 2 of our Sociology of Religion course! Hopefully you’re getting all the time you need to fully process the concepts we’re reading about. In case you were curious:
A “concept” is a topic, subject, complex idea, etc. We read about the concepts of sociology, religion, and Rational Choice theory in the previous unit, for instance. In this unit, we are reading about the concepts of social theories, methods, epistemology, and so forth. Please start by reading the assigned text chapters. There are other readings in the remainder of the lesson that are recommended, but also optional. As I’ve previously noted, I generally err on giving you access to more information than you’ll probably need, rather than not enough. In any case, there are some additional key concepts to cover in this lesson, so let’s jump into it.
The Wide Wonderful World of Epistemology
In the sociology of religion, especially as we consider the importance of studying religion scientifically (for Assignment 2 purposes), ( it’s useful to understand a little of the discourse of
epistemology, or
how we know something is true, valid, or correct. To introduce this topic, let’s consider a classic poem by English poet John Godfrey Saxe, based on a Hindu parable:
“The Blind Men and the Elephant.” (See the link for both the poem and some insightful commentary.) First published in 1872, the poem recounts an analogy of six blind men who encounter an elephant. Not knowing the whole animal, each man goes to a part of it and says what he thinks the elephant is based on that. One finds a leg and says the elephant is a tree, and so forth. The elephant is also characterized as a fan (ear), wall (side), spear (tusk), rope (tail), and snake (trunk). Then the men argued about what the elephant really was, still never truly seeing or understanding the entire elephant itself. All of them had perceived a part of the elephant, but none of them had actually seen or comprehended the elephant’s nature, character, and totality. And so, as Saxe concludes:
“Each was partly in the right / And all were in the wrong!”
Saxe, as he states near the end, was directly commenting on religious squabbles. The point he was trying to make was that people try to pick and choose which religion they favor, perceiving a small part of the totality of Objective Truth, though nobody sees anything close to all of it. But we can apply his overall ideas to epistemology. We don’t necessarily see all of the whole picture when we try to know something or investigate a question that interests us, either. But we try to understand as much of the problem as we can—given the substantial risk .
This chapter discusses the difference between spirituality and religion. It argues that being religious does not necessarily make someone spiritual. It defines spirituality as being aware of and connected to the divine spirit within all living things. True spirituality is living in a way that does no harm to others. Religion is different from spirituality and one can be spiritual without following an organized religion. The key is developing awareness of the connection between all beings and living with compassion.
The world is perhaps at the point of the greatest crisis in all human history, and
there seem to be two attitudes we can assume. One is calmness, faith, and
conviction; the other would be despair. And despair is unthinkable. Let each, in
[their] own way, dedicate [their] time, service, hope, and spiritual conviction to
the common cause of liberty and justice for all. And let's work without tiring and
pray without ceasing.
1) Nondual approaches are non-propositional and would not be expected to contribute to creedal propositions, but they are indispensable for shaping our desires and turning our attention to what ultimately concerns us.
2) Both dualistic and nondual approaches are integral to human value realization. Dualistic approaches engage positions while nondual approaches engage dispositions.
3) Religious communities first engaged in nondual practices and experiences which shaped their desires and values, upon which creedal formulations were made to share their primary encounters with truth, beauty, goodness, and love.
Wilber's integral approach could be improved by making it more fully integral. A truly integral view requires an interplay of all quadrants (AQ) and levels (AL) for every value realization, not just different realms being sufficient on their own. Four types of questions - descriptive, evaluative, normative, interpretive - are each necessary to fully understand a value. This describes a methodologically autonomous but axiologically integral view. The nondual entails robust relationality in value realization beyond problem-solving approaches. Discussing Eastern experiences through only Western metaphysical lenses misses aspects of seeing reality without conceptual processing. Wilber's view could be improved with more nuance around distinctions like the unitary (
This document provides an overview of a philosophical theology approach called pneumatological philosophy. Some key points:
- It takes an incarnational, liturgical, and sacramental perspective that emphasizes nonhierarchical vehicles for faith alongside institutional models.
- It describes reality's "givens," values/products, and processes using manufacturing and natural process metaphors to explore relationships, truths, beauties, goods, and freedoms.
- It suggests society's culture, history, institutions, economy, and politics can manifest a "pneumatological consensus" by how well they sanctify, orient, empower, heal, and save people.
This document contains two responses from "Johnboy" discussing an integral approach. In the first response, Johnboy argues that for optimal human value realization, an interplay of all levels and quadrants is required at all times when realizing a value, not just at certain moments. Johnboy provides an example comparing different types of knowledge and questions.
In the second response, Johnboy further discusses distinguishing epistemology from ontology regarding nondual experiences. Johnboy argues the experiences speak more to perception and practical implications than theoretical understanding. Johnboy also discusses issues with mixing metaphysics and theology, and suggests focusing more on existential questions than definitive answers.
Wilber's integral approach could be improved by being more fully integral at all times, including when realizing human values. A truly integral approach requires an interplay of all perspectives (quadrants) and levels of understanding for every significant value realized, rather than certain perspectives being sufficient alone. An example given is that fully understanding a topic requires descriptive, evaluative, normative, and interpretive perspectives. Discussing nonduality, the document suggests distinguishing epistemology from ontology, and focusing on nondual experiences as practical and existential rather than theoretical. It advocates appreciating diverse metaphysical perspectives but remaining silent on definitive answers regarding God's nature due to limitations in human understanding.
One fact is sure, what you believe will greatly influence who you are and what you become. Your belief, or lack of it, will create your limitations for success, happiness, love and your very destiny.
What is God?
Evil, the lack of good
Does God exist?
What is Spirituality?
The difference between energy and spiritism
Healing with Medicine vs. Faith
Does God want you sick?
Who is responsible for your health?
Did God create evil?
Is God love, or judgment?
Does diet -health of the physical body- affect our spirituality?
Man’s Intended Diet
Blood type discrepancies and earth catastrophes change physiology
Self-test for Spirituality
What is your potential?
Does Morality Need Religion – Yes!Professor Derrick Willis.docxelinoraudley582231
Does Morality Need Religion – Yes!
Professor Derrick Willis
The question of whether”morality needs religion” is an important one in both philosophy and religion. The central concern is where exactly does our sense of morality, of right and wrong, come from. Does our moral consciousness come from religion or God, or is it a socially constructed phenomenon - does it come from our parents, social environment, or community. If it is socially constructed, then where do we draw the line in terms of differences between cultures or cultural attitudes. For example, during Nazi Germany 12 million people were murdered, 6 million of whom were Jews. Their skin was used for lampshades, and they were tortured and used as slaves. If morality is socially constructed (that is based on culture) then does that mean that the cultural viewpoint of the Nazis was correct. And since we come from a different culture, then where and on what basis do we say that their cultural paradigm was incorrect or wrong? Who are we to tell them that their moral views (murder and torture) are wrong? This is the substance of the debate.
Author’s Viewpoint
Author C. Stephen Layman argues that morality does need religion because God becomes the absolute standard that draws the line. So Layman argues that:
Any claim concerning the Good must be based on religion as an independent idealprinciple.
Morality is a claim concerning the Good.
Therefore, morality must be based on religion as an independent ideal principle.
Layman argues that morality is not an emergent phenomenon, i.e., emerged into existence at a particular time and place, or in a particular social environment, but was established by God. Even though various cultures oppose murder, stealing, and lying, the foundation and groundwork for that was laid by God. We have a tendency to assign human value to principles that have ordered our universe from the beginning. Even though human beings twist religion to their own devices, there are in essence some universally agreed upon principles that they all share, opposition to murder and torture are two.
If our sense of right and wrong comes from culture then what about secret violations when no one’s looking. For the religious person secret violations aren’t permitted because God is watching, and as we know, you can’t hide from God. But if right and wrong are culturally determined then why not cheat or murder if you can get away with it. If no one knows; no harm, no foul.
And further still if it is culturally determined, then doesn’t this just simply insulate one culture in relation to the next. My culture is right, so I really have no moral obligation to a culture other than my own. This, according to Layman, creates a kind of cultural tribalism. My culture is my culture and you can’t judge it. If I need to kill my citizens to make life “better” in my country, then so be it. Your culture is your culture, and my culture is my culture, so butt out!
But if God is in.
By James WaddellChapter 1 SeekingWisdomThe Beginnin.docxclairbycraft
This document provides an overview of worldviews and how they shape human thought and behavior. It defines a worldview as a foundational set of assumptions that provides a framework for understanding reality. These assumptions are held at a deep, often non-rational level and guide how people interpret information and experiences. A person's worldview emerges through their actions and behaviors, as their core beliefs and values are expressed in everyday life. While worldviews begin developing at a pre-rational stage, they can also be refined through analytical thought over time.
Achieving Extraordinary Ends An Essay on Creativity.pdfVicki Cristol
This document summarizes Murray Elliott's review of Sharon Bailin's book "Achieving Extraordinary Ends: An Essay on Creativity". Elliott provides a positive assessment of the book, praising its balanced and comprehensive treatment of creativity across disciplines beyond just the arts. He agrees with Bailin's central thesis that creativity concerns creative outputs or achievements, not just people or processes. However, he questions whether the book itself represents a truly creative contribution to philosophy of education or is more a developed presentation of pre-existing ideas. Overall, Elliott recommends the book as an important resource that complements psychological accounts of creativity with philosophical scrutiny.
This document provides an introduction to the principles of successful living. It discusses that these principles are universal truths that exist independently of human beliefs and can be discovered and used to improve one's life. The principles are not unique to any particular group, religion, or time period. Chapter 1 notes that the teachings should be viewed scientifically and tested through application rather than blind faith. The basic theory presented is that a universal mind exists both surrounding and within humans, and that when a person thinks, their thoughts set a universal spiritual law in motion to materialize what they think.
This document discusses abundant thinking, which is about adopting a mindset of abundance rather than scarcity. It defines abundant thinking as focusing on appreciating what you have rather than what you lack, and believing that good things are possible and within reach. Abundant thinking is positive thinking that is aligned with universal laws like the Law of Attraction and the Law of Cause and Effect. Practicing abundant thinking makes people happier and more likely to take advantage of opportunities because it creates positive expectations and self-fulfilling results.
(APA 6th Edition Formatting and Style Guide)
Office of Graduate Studies
Alcorn State University
Engaging Possibilities, Pursuing Excellence
REVISED May 23, 2018
THESIS MANUAL
Graduates
2
COPYRIGHT PRIVILEGES
BELONG TO
OFFICE OF GRADUATE STUDIES
ALCORN STATE UNIVERSITY, LORMAN, MS
Reproduction for distribution of this THESIS MANUAL requires the written permission of the
Provost and Executive Vice President for Academic Affairs or Graduate Studies Administrator.
FOREWORD
Alcorn State University Office of Graduate Studies requires that all students comply with the
specifications given in this document in the publication of a thesis or non-thesis research project.
Graduate students, under faculty guidance, are expected to produce scholarly work either in the
form of a thesis or a scholarly research project.
The thesis (master or specialist) should document the student's research study and maintain a
degree of intensity.
The purpose of this manual is to assist the graduate student and the graduate thesis advisory
committee in each department with the instructions contained herein. This is the official
approved manual by the Graduate Division.
Formatting questions not addressed in these guidelines should be directed to the Graduate School
staff in the Walter Washington Administration Building, Suite 519 or by phone at
601.877.6122 or via email: [email protected] or in person.
The Graduate Studies
Thesis Advisory Committee
(Revised Spring 2018)
mailto:[email protected]
TABLE OF CONTENTS
Page
INTRODUCTION ............................................................................................................................ 3
SELECTION AND APPOINTMENT OF THESIS ADVISORY COMMITTEE ......................... 4
1. Early Topic Selection ......................................................................................................... 4
2. Selection of Thesis Chair ......................................................................................................... 4
3. Selection of Thesis Committee Members .......................................................................... 4
4. Appointment of Thesis Advisory Committee Form .......................................................... 4
5. Invitation to Prospective Committee Members ................................................................. 5
6. TAC Committee Selection ................................................................................................. 5
CHOICE OF SUBJECT .................................................................................................................... 5
PROPOSAL DEFENSE AND SUBMISSION OF PROPOSAL TO IRB ..................................... 5
PARTS OF THE MANUSCRIPT: PRELIMINARY PAGES ..................................................... 8
1. Title Page .
(a) Thrasymachus’ (the sophist’s) definition of Justice or Right o.docxAASTHA76
(a) Thrasymachus’ (the sophist’s) definition of Justice or Right or Right Doing/Living is “The Interest of the Stronger (Might makes Right).” How does Socrates refute this definition? (cite just
one
of his arguments) [cf:
The Republic
, 30-40, Unit 1 Lecture Video]
(b) According to Socrates, what is the true definition of Justice or Right? [cf:
The Republic
, 141-42, Unit 2 Lecture Video]
(c) And why therefore is the Just life far preferable to the Unjust life (142-43)?
(a) The Allegory of the CAVE (the main metaphor of western philosophy) is an illustration of the Divided LINE.
Characterize
the Two Worlds, and the move/ascent from one to the other (exiting the CAVE, crossing the Divided LINE)—which is alone the true meaning of Education and the only way to become Just, Right, and Immortal. [cf:
The Republic
, 227-232, Unit 3 Lecture Video]
(b) How do the philosophical Studies of
Arithmetic
(number) and
Dialectic
take you above the Divided Line and out of the changing sense-world of illusion (the CAVE) into Reality and make you use your Reason (pure thought) instead of your senses? [cf:
The Republic
, 235-37, 240-42, 250-55. Unit 4 Lecture Video (transcript)]
Give a summary of the
Proof of the Force
(Why there is the “Universe,” “Man,” “God,” “History,” etc)? Start with, “Can there be
nothing
?” [cf: TJH 78-95, Unit 2 Lecture Video]
NIETZSCHE is the crucial Jedi philosopher who provides the “bridge” between negative and positive Postmodernity by focusing on a certain “Problem” and the “
Solution
” to it.
(a) Discuss
2
of the following items (
1
pertaining to the Problem,
1
pertaining to the
.
(Glossary of Telemedicine and eHealth)· Teleconsultation Cons.docxAASTHA76
(Glossary of Telemedicine and eHealth)
· Teleconsultation: Consultation between a provider and specialist at distance using either store and forward telemedicine or real time videoconferencing.
· Telehealth and Telemedicine: Telemedicine is the use of medical information exchanged from one site to another via electronic communications to improve patients' health status. Closely associated with telemedicine is the term "telehealth," which is often used to encompass a broader definition of remote healthcare that does not always involve clinical services. Videoconferencing, transmission of still images, e-health including patient portals, remote monitoring of vital signs, continuing medical education and nursing call centers are all considered part of telemedicine and telehealth. Telemedicine is not a separate medical specialty. Products and services related to telemedicine are often part of a larger investment by health care institutions in either information technology or the delivery of clinical care. Even in the reimbursement fee structure, there is usually no distinction made between services provided on site and those provided through telemedicine and often no separate coding required for billing of remote services. Telemedicine encompasses different types of programs and services provided for the patient. Each component involves different providers and consumers.
· TeleICU: TeleICU is a collaborative, interprofessional model focusing on the care of critically ill patients using telehealth technologies.
· Telemonitoring: The process of using audio, video, and other telecommunications and electronic information processing technologies to monitor the health status of a patient from a distance.
· Telemonitoring: The process of using audio, video, and other telecommunications and electronic information processing technologies to monitor the health status of a patient from a distance.
· Clinical Decision Support System (CCDS): Systems (usually electronically based and interactive) that provide clinicians, staff, patients, and other individuals with knowledge and person-specific information, intelligently filtered and presented at appropriate times, to enhance health and health care. (http://healthit.ahrq.gov/images/jun09cdsreview/09_0069_ef.html)
· e-Prescribing: The electronic generation, transmission and filling of a medical prescription, as opposed to traditional paper and faxed prescriptions. E-prescribing allows for qualified healthcare personnel to transmit a new prescription or renewal authorization to a community or mail-order pharmacy.
· Home Health Care and Remote Monitoring Systems: Care provided to individuals and families in their place of residence for promoting, maintaining, or restoring health or for minimizing the effects of disability and illness, including terminal illness. In the Medicare Current Beneficiary Survey and Medicare claims and enrollment data, home health care refers to home visits by professionals including nu.
(Assmt 1; Week 3 paper) Using ecree Doing the paper and s.docxAASTHA76
The document provides instructions for students on completing Assignment 1 for an online history course. It explains how to access and submit the assignment through the ecree online platform. Students are instructed to write a 2-page paper in 4 parts addressing how diversity was dealt with in America from 1865 to the 1920s. The document provides a sample paper format and emphasizes including an introduction with thesis, 3 examples supporting the thesis, consideration of an opposing view, and conclusion relating the topic to modern times. Sources must be cited within the paper and listed at the end using the SWS format.
(Image retrieved at httpswww.google.comsearchhl=en&biw=122.docxAASTHA76
(Image retrieved at https://www.google.com/search?hl=en&biw=1229&bih=568&tbm=isch&sa=1&ei=fmYIW9W3G6jH5gLn7IHYAQ&q=analysis&oq=analysis&gs_l=img.3..0i67k1l2j0l5j0i67k1l2j0.967865.968569.0.969181.7.4.0.0.0.0.457.682.1j1j4-1.3.0....0...1c.1.64.img..5.2.622...0i7i30k1.0.rL9KcsvXM1U#imgrc=LU1vXlB6e2doDM: / )
ESOL 052 (Essay #__)
Steps:
1. Discuss the readings, videos, and photographs in the Truth and Lies module on Bb.
2. Select a significant/controversial photograph to analyze. (The photograph does not have to be from Bb.)
3. Choose one of the following essay questions:
a. What truth does this photograph reveal?
b. What lie does this photograph promote?
c. Why/How did people deliberately misuse this photograph and distort its true meaning?
d. Why was this photograph misinterpreted by so many people?
e. Why do so many people have different reactions to this photograph?
f. ___________________________________________________________________________?
(Students may create their own visual analysis essay question as long as it is pre-approved by the instructor.)
4. Use the OPTIC chart to brainstorm and take notes on your photograph.
5. Use a pre-writing strategy (outline, graphic organizer, etc.) to organize your ideas.
6. Using correct MLA format, write a 3-5 page essay.
7. Type a Works Cited page. (Use citationmachine.net, easybib.com, etc. to format your info.)
8. Peer and self-edit during the writing process (Bb Wiki, in/outside class).
9. Get feedback from your peers and an instructor during the writing process.
(Note: Students who visit the Writing Center and show me proof get 2 additional days to work on the assignment.)
10. Proofread/edit/revise during the writing process.
11. Put your pre-writing, essay, and Works Cited page in 1 Word document and upload it on Bb by midnight on ______. (If a student submits an essay without pre-writing or without a Works Cited page, he/she will receive a zero. If a student submits an assignment late, he/she will receive a zero. If a student plagiarizes, he/she will receive a zero.)
Purpose: Students will be able to use their reading, writing, critical thinking, and research skills to conduct a visual analysis that explores the theme of Truth and Lies.
Tone: The tone of this assignment should be formal and academic.
Language: The diction and syntax of this assignment should be formal and academic. Students should not use second person pronouns (you/your), contractions, abbreviations, slang, or any type of casual language. Students should refer to the diction and syntax guidelines in the writing packet.
Audience: The audience of this assignment is the student’s peers and instructor.
Format: MLA style (double spaced, 1 in. margins, Times New Roman 12 font, pagination, heading, title, tab for each paragraph, in-text citations, Works Cited page, hanging indents, etc.)
Requirements:
In order for a student to earn a minimum passing grade of 70% on this assignment, h.
(Dis) Placing Culture and Cultural Space Chapter 4.docxAASTHA76
(Dis) Placing Culture and Cultural Space
Chapter 4
+
Chapter Objectives
Describe the relationships among culture, place, cultural space, and identity in the context of globalization.
Explain how people use communicative practices to construct, maintain, negotiate, and hybridize cultural spaces.
Explain how cultures are simultaneously placed and displaced in the global context leading to segregated, contested and hybrid cultural spaces.
Describe the practice of bifocal vision to highlight the linkages between “here” and “there” as well as the connections between present and past.
+
Introduction
Explore the cultural and intercultural communication dimensions of place, space and location. We will examine:
The dynamic process of placing and displacing cultural space in the context of globalization.
How people use communicative practices to construct, maintain, negotiate, and hybridize cultural spaces
How segregated, contested, and hybrid cultural spaces are both shaped by the legacy of colonialism and the context of globalization.
How Hip hop culture illustrates the cultural and intercultural dimensions of place, space, and location in the context of globalization
+
Placing Culture and Cultural Space
Culture, by definition, is rooted in place with a reciprocal relationship between people and place
Culture:
“Place tilled” in Middle English
Colere : “to inhabit, care for, till, worship” in Latin
In the context of globalization, what is the relationship between culture and place?
Culture is both placed and displaced
+
Cultural Space
The communicative practices that construct meanings in, through and about particular places
Cultural space shapes verbal and nonverbal communicative practices
i.e. Classrooms, dance club, library.
Cultural spaces are constructed through the communicative practices developed and lived by people in particular places
Communicative practices include:
The languages, accents, slang, dress, artifacts, architectural design, the behaviors and patterns of interaction, the stories, the discourses and histories
How is the cultural space of your home, neighborhood, city, and state constructed through communicative practices?
+
Place, Cultural Space and Identity
Place, Culture, Identity and Difference
What’s the relationship between place and identity?
Avowed identity:
The way we see, label and make meaning about ourselves and
Ascribed identity:
The way others view, name and describe us and our group
Examples of how avowed and ascribed identities may conflict?
How is place related to standpoint and power?
Locations of enunciation:
Sites or positions from which to speak.
A platform from which to voice a perspective and be heard and/or silenced.
+
Displacing Culture and Cultural Space
(Dis) placed culture and cultural space:
A notion that captures the complex, contradictory and contested nature of cultural space and the relationship between culture and place that has emerged in the context o.
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This chapter discusses the difference between spirituality and religion. It argues that being religious does not necessarily make someone spiritual. It defines spirituality as being aware of and connected to the divine spirit within all living things. True spirituality is living in a way that does no harm to others. Religion is different from spirituality and one can be spiritual without following an organized religion. The key is developing awareness of the connection between all beings and living with compassion.
The world is perhaps at the point of the greatest crisis in all human history, and
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pray without ceasing.
1) Nondual approaches are non-propositional and would not be expected to contribute to creedal propositions, but they are indispensable for shaping our desires and turning our attention to what ultimately concerns us.
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Wilber's integral approach could be improved by being more fully integral at all times, including when realizing human values. A truly integral approach requires an interplay of all perspectives (quadrants) and levels of understanding for every significant value realized, rather than certain perspectives being sufficient alone. An example given is that fully understanding a topic requires descriptive, evaluative, normative, and interpretive perspectives. Discussing nonduality, the document suggests distinguishing epistemology from ontology, and focusing on nondual experiences as practical and existential rather than theoretical. It advocates appreciating diverse metaphysical perspectives but remaining silent on definitive answers regarding God's nature due to limitations in human understanding.
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What is your potential?
Does Morality Need Religion – Yes!Professor Derrick Willis.docxelinoraudley582231
Does Morality Need Religion – Yes!
Professor Derrick Willis
The question of whether”morality needs religion” is an important one in both philosophy and religion. The central concern is where exactly does our sense of morality, of right and wrong, come from. Does our moral consciousness come from religion or God, or is it a socially constructed phenomenon - does it come from our parents, social environment, or community. If it is socially constructed, then where do we draw the line in terms of differences between cultures or cultural attitudes. For example, during Nazi Germany 12 million people were murdered, 6 million of whom were Jews. Their skin was used for lampshades, and they were tortured and used as slaves. If morality is socially constructed (that is based on culture) then does that mean that the cultural viewpoint of the Nazis was correct. And since we come from a different culture, then where and on what basis do we say that their cultural paradigm was incorrect or wrong? Who are we to tell them that their moral views (murder and torture) are wrong? This is the substance of the debate.
Author’s Viewpoint
Author C. Stephen Layman argues that morality does need religion because God becomes the absolute standard that draws the line. So Layman argues that:
Any claim concerning the Good must be based on religion as an independent idealprinciple.
Morality is a claim concerning the Good.
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If our sense of right and wrong comes from culture then what about secret violations when no one’s looking. For the religious person secret violations aren’t permitted because God is watching, and as we know, you can’t hide from God. But if right and wrong are culturally determined then why not cheat or murder if you can get away with it. If no one knows; no harm, no foul.
And further still if it is culturally determined, then doesn’t this just simply insulate one culture in relation to the next. My culture is right, so I really have no moral obligation to a culture other than my own. This, according to Layman, creates a kind of cultural tribalism. My culture is my culture and you can’t judge it. If I need to kill my citizens to make life “better” in my country, then so be it. Your culture is your culture, and my culture is my culture, so butt out!
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(APA 6th Edition Formatting and Style Guide)
Office of Graduate Studies
Alcorn State University
Engaging Possibilities, Pursuing Excellence
REVISED May 23, 2018
THESIS MANUAL
Graduates
2
COPYRIGHT PRIVILEGES
BELONG TO
OFFICE OF GRADUATE STUDIES
ALCORN STATE UNIVERSITY, LORMAN, MS
Reproduction for distribution of this THESIS MANUAL requires the written permission of the
Provost and Executive Vice President for Academic Affairs or Graduate Studies Administrator.
FOREWORD
Alcorn State University Office of Graduate Studies requires that all students comply with the
specifications given in this document in the publication of a thesis or non-thesis research project.
Graduate students, under faculty guidance, are expected to produce scholarly work either in the
form of a thesis or a scholarly research project.
The thesis (master or specialist) should document the student's research study and maintain a
degree of intensity.
The purpose of this manual is to assist the graduate student and the graduate thesis advisory
committee in each department with the instructions contained herein. This is the official
approved manual by the Graduate Division.
Formatting questions not addressed in these guidelines should be directed to the Graduate School
staff in the Walter Washington Administration Building, Suite 519 or by phone at
601.877.6122 or via email: [email protected] or in person.
The Graduate Studies
Thesis Advisory Committee
(Revised Spring 2018)
mailto:[email protected]
TABLE OF CONTENTS
Page
INTRODUCTION ............................................................................................................................ 3
SELECTION AND APPOINTMENT OF THESIS ADVISORY COMMITTEE ......................... 4
1. Early Topic Selection ......................................................................................................... 4
2. Selection of Thesis Chair ......................................................................................................... 4
3. Selection of Thesis Committee Members .......................................................................... 4
4. Appointment of Thesis Advisory Committee Form .......................................................... 4
5. Invitation to Prospective Committee Members ................................................................. 5
6. TAC Committee Selection ................................................................................................. 5
CHOICE OF SUBJECT .................................................................................................................... 5
PROPOSAL DEFENSE AND SUBMISSION OF PROPOSAL TO IRB ..................................... 5
PARTS OF THE MANUSCRIPT: PRELIMINARY PAGES ..................................................... 8
1. Title Page .
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(a) Thrasymachus’ (the sophist’s) definition of Justice or Right or Right Doing/Living is “The Interest of the Stronger (Might makes Right).” How does Socrates refute this definition? (cite just
one
of his arguments) [cf:
The Republic
, 30-40, Unit 1 Lecture Video]
(b) According to Socrates, what is the true definition of Justice or Right? [cf:
The Republic
, 141-42, Unit 2 Lecture Video]
(c) And why therefore is the Just life far preferable to the Unjust life (142-43)?
(a) The Allegory of the CAVE (the main metaphor of western philosophy) is an illustration of the Divided LINE.
Characterize
the Two Worlds, and the move/ascent from one to the other (exiting the CAVE, crossing the Divided LINE)—which is alone the true meaning of Education and the only way to become Just, Right, and Immortal. [cf:
The Republic
, 227-232, Unit 3 Lecture Video]
(b) How do the philosophical Studies of
Arithmetic
(number) and
Dialectic
take you above the Divided Line and out of the changing sense-world of illusion (the CAVE) into Reality and make you use your Reason (pure thought) instead of your senses? [cf:
The Republic
, 235-37, 240-42, 250-55. Unit 4 Lecture Video (transcript)]
Give a summary of the
Proof of the Force
(Why there is the “Universe,” “Man,” “God,” “History,” etc)? Start with, “Can there be
nothing
?” [cf: TJH 78-95, Unit 2 Lecture Video]
NIETZSCHE is the crucial Jedi philosopher who provides the “bridge” between negative and positive Postmodernity by focusing on a certain “Problem” and the “
Solution
” to it.
(a) Discuss
2
of the following items (
1
pertaining to the Problem,
1
pertaining to the
.
(Glossary of Telemedicine and eHealth)· Teleconsultation Cons.docxAASTHA76
(Glossary of Telemedicine and eHealth)
· Teleconsultation: Consultation between a provider and specialist at distance using either store and forward telemedicine or real time videoconferencing.
· Telehealth and Telemedicine: Telemedicine is the use of medical information exchanged from one site to another via electronic communications to improve patients' health status. Closely associated with telemedicine is the term "telehealth," which is often used to encompass a broader definition of remote healthcare that does not always involve clinical services. Videoconferencing, transmission of still images, e-health including patient portals, remote monitoring of vital signs, continuing medical education and nursing call centers are all considered part of telemedicine and telehealth. Telemedicine is not a separate medical specialty. Products and services related to telemedicine are often part of a larger investment by health care institutions in either information technology or the delivery of clinical care. Even in the reimbursement fee structure, there is usually no distinction made between services provided on site and those provided through telemedicine and often no separate coding required for billing of remote services. Telemedicine encompasses different types of programs and services provided for the patient. Each component involves different providers and consumers.
· TeleICU: TeleICU is a collaborative, interprofessional model focusing on the care of critically ill patients using telehealth technologies.
· Telemonitoring: The process of using audio, video, and other telecommunications and electronic information processing technologies to monitor the health status of a patient from a distance.
· Telemonitoring: The process of using audio, video, and other telecommunications and electronic information processing technologies to monitor the health status of a patient from a distance.
· Clinical Decision Support System (CCDS): Systems (usually electronically based and interactive) that provide clinicians, staff, patients, and other individuals with knowledge and person-specific information, intelligently filtered and presented at appropriate times, to enhance health and health care. (http://healthit.ahrq.gov/images/jun09cdsreview/09_0069_ef.html)
· e-Prescribing: The electronic generation, transmission and filling of a medical prescription, as opposed to traditional paper and faxed prescriptions. E-prescribing allows for qualified healthcare personnel to transmit a new prescription or renewal authorization to a community or mail-order pharmacy.
· Home Health Care and Remote Monitoring Systems: Care provided to individuals and families in their place of residence for promoting, maintaining, or restoring health or for minimizing the effects of disability and illness, including terminal illness. In the Medicare Current Beneficiary Survey and Medicare claims and enrollment data, home health care refers to home visits by professionals including nu.
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ESOL 052 (Essay #__)
Steps:
1. Discuss the readings, videos, and photographs in the Truth and Lies module on Bb.
2. Select a significant/controversial photograph to analyze. (The photograph does not have to be from Bb.)
3. Choose one of the following essay questions:
a. What truth does this photograph reveal?
b. What lie does this photograph promote?
c. Why/How did people deliberately misuse this photograph and distort its true meaning?
d. Why was this photograph misinterpreted by so many people?
e. Why do so many people have different reactions to this photograph?
f. ___________________________________________________________________________?
(Students may create their own visual analysis essay question as long as it is pre-approved by the instructor.)
4. Use the OPTIC chart to brainstorm and take notes on your photograph.
5. Use a pre-writing strategy (outline, graphic organizer, etc.) to organize your ideas.
6. Using correct MLA format, write a 3-5 page essay.
7. Type a Works Cited page. (Use citationmachine.net, easybib.com, etc. to format your info.)
8. Peer and self-edit during the writing process (Bb Wiki, in/outside class).
9. Get feedback from your peers and an instructor during the writing process.
(Note: Students who visit the Writing Center and show me proof get 2 additional days to work on the assignment.)
10. Proofread/edit/revise during the writing process.
11. Put your pre-writing, essay, and Works Cited page in 1 Word document and upload it on Bb by midnight on ______. (If a student submits an essay without pre-writing or without a Works Cited page, he/she will receive a zero. If a student submits an assignment late, he/she will receive a zero. If a student plagiarizes, he/she will receive a zero.)
Purpose: Students will be able to use their reading, writing, critical thinking, and research skills to conduct a visual analysis that explores the theme of Truth and Lies.
Tone: The tone of this assignment should be formal and academic.
Language: The diction and syntax of this assignment should be formal and academic. Students should not use second person pronouns (you/your), contractions, abbreviations, slang, or any type of casual language. Students should refer to the diction and syntax guidelines in the writing packet.
Audience: The audience of this assignment is the student’s peers and instructor.
Format: MLA style (double spaced, 1 in. margins, Times New Roman 12 font, pagination, heading, title, tab for each paragraph, in-text citations, Works Cited page, hanging indents, etc.)
Requirements:
In order for a student to earn a minimum passing grade of 70% on this assignment, h.
(Dis) Placing Culture and Cultural Space Chapter 4.docxAASTHA76
(Dis) Placing Culture and Cultural Space
Chapter 4
+
Chapter Objectives
Describe the relationships among culture, place, cultural space, and identity in the context of globalization.
Explain how people use communicative practices to construct, maintain, negotiate, and hybridize cultural spaces.
Explain how cultures are simultaneously placed and displaced in the global context leading to segregated, contested and hybrid cultural spaces.
Describe the practice of bifocal vision to highlight the linkages between “here” and “there” as well as the connections between present and past.
+
Introduction
Explore the cultural and intercultural communication dimensions of place, space and location. We will examine:
The dynamic process of placing and displacing cultural space in the context of globalization.
How people use communicative practices to construct, maintain, negotiate, and hybridize cultural spaces
How segregated, contested, and hybrid cultural spaces are both shaped by the legacy of colonialism and the context of globalization.
How Hip hop culture illustrates the cultural and intercultural dimensions of place, space, and location in the context of globalization
+
Placing Culture and Cultural Space
Culture, by definition, is rooted in place with a reciprocal relationship between people and place
Culture:
“Place tilled” in Middle English
Colere : “to inhabit, care for, till, worship” in Latin
In the context of globalization, what is the relationship between culture and place?
Culture is both placed and displaced
+
Cultural Space
The communicative practices that construct meanings in, through and about particular places
Cultural space shapes verbal and nonverbal communicative practices
i.e. Classrooms, dance club, library.
Cultural spaces are constructed through the communicative practices developed and lived by people in particular places
Communicative practices include:
The languages, accents, slang, dress, artifacts, architectural design, the behaviors and patterns of interaction, the stories, the discourses and histories
How is the cultural space of your home, neighborhood, city, and state constructed through communicative practices?
+
Place, Cultural Space and Identity
Place, Culture, Identity and Difference
What’s the relationship between place and identity?
Avowed identity:
The way we see, label and make meaning about ourselves and
Ascribed identity:
The way others view, name and describe us and our group
Examples of how avowed and ascribed identities may conflict?
How is place related to standpoint and power?
Locations of enunciation:
Sites or positions from which to speak.
A platform from which to voice a perspective and be heard and/or silenced.
+
Displacing Culture and Cultural Space
(Dis) placed culture and cultural space:
A notion that captures the complex, contradictory and contested nature of cultural space and the relationship between culture and place that has emerged in the context o.
(1) Define the time value of money. Do you believe that the ave.docxAASTHA76
(1) Define the time value of money. Do you believe that the average person considers the time value of money when they make investment decisions? Please explain.
(2) Distinguish between ordinary annuities and annuities due. Also, distinguish between the future value of an annuity and the present value of an annuity.
.
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This document summarizes Jean Anyon's observations of 5 elementary schools that served different socioeconomic classes. In working-class schools, classroom activities focused on rote memorization and following procedures without explanation of underlying concepts. Work involved copying steps and notes from the board. In contrast, more affluent schools emphasized conceptual learning, creativity, and preparing students for professional careers through activities like experiments and projects. Anyon concluded schools were preparing students for different roles in the economy and society based on their social class.
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(Accessible at https://www.hatchforgood.org/explore/102/nonprofit-photography-ethics-and-approaches)
Nonprofit Photography: Ethics
and Approaches
Best practices and tips on ethics and approaches in
humanitarian photography for social impact.
The first moon landing. The Vietnamese ‘napalm girl’, running naked and in agony. The World
Trade Centers falling.
As we know, photography carries the power to inspire, educate, horrify and compel its viewers to
take action. Images evoke strong and often public emotions, as people frequently formulate their
opinions, judgments and behaviors in response to visual stimuli. Because of this, photography
can wield substantial control over public perception and discourse.
Moreover, photography in our digital age permits us to deliver complex information about
remote conditions which can be rapidly distributed and effortlessly processed by the viewer.
Recently, we’ve witnessed the profound impact of photography coupled with social media:
together, they have fueled political movements and brought down a corrupt government.
Photography can - and has - changed the course of history.
Ethical Considerations
Those who commission and create photography of marginalized populations to further an
organizations’ mission possess a tremendous responsibility. Careful ethical consideration should
be given to all aspects of the photography supply chain: its planning, creation, and distribution.
When planning a photography campaign, it is important to examine the motives for creating
particular images and their potential impact. Not only must a faithful, comprehensive visual
depiction of the subjects be created to avoid causing misconception, but more importantly, the
subjects’ dignity must be preserved. Words and images that elicit an emotional response by their
sheer shock value (e.g. starving, skeletal children covered in flies) are harmful because they
exploit the subjects’ condition in order to generate sympathy for increasing charitable donations
or support for a given cause. In addition to violating privacy and human rights, this so-called
'poverty porn’ is harmful to those it is trying to aid because it evokes the idea that the
marginalized are helpless and incapable of helping themselves, thereby cultivating a culture of
paternalism. Poverty porn is also detrimental because it is degrading, dishonoring and robs
people of their dignity. While it is important to illustrate the challenges of a population, one must
always strive to tell stories in a way that honors the subjects’ circumstances, and (ideally)
illustrates hope for their plight.
Legal issues
Legal issues are more clear cut when images are created or used in stable countries where legal
precedent for photography use has been established. Image use and creation becomes far more
murky and problematic in countries in which law and order is vague or even nonexistent.
Even though images created for no.
(a) The current ratio of a company is 61 and its acid-test ratio .docxAASTHA76
(a) The current ratio of a company is 6:1 and its acid-test ratio is 1:1. If the inventories and prepaid items amount to $445,500, what is the amount of current liabilities?
Current Liabilities
$
89100
(b) A company had an average inventory last year of $113,000 and its inventory turnover was 6. If sales volume and unit cost remain the same this year as last and inventory turnover is 7 this year, what will average inventory have to be during the current year? (Round answer to 0 decimal places, e.g. 125.)
Average Inventory
$
96857
(c) A company has current assets of $88,800 (of which $35,960 is inventory and prepaid items) and current liabilities of $35,960. What is the current ratio? What is the acid-test ratio? If the company borrows $12,970 cash from a bank on a 120-day loan, what will its current ratio be? What will the acid-test ratio be? (Round answers to 2 decimal places, e.g. 2.50.)
Current Ratio
2.47
:1
Acid Test Ratio
:1
New Current Ratio
:1
New Acid Test Ratio
:1
(d) A company has current assets of $586,700 and current liabilities of $200,100. The board of directors declares a cash dividend of $173,700. What is the current ratio after the declaration but before payment? What is the current ratio after the payment of the dividend? (Round answers to 2 decimal places, e.g. 2.50.)
Current ratio after the declaration but before payment
:1
Current ratio after the payment of the dividend
:1
The following data is given:
December 31,
2015
2014
Cash
$66,000
$52,000
Accounts receivable (net)
90,000
60,000
Inventories
90,000
105,000
Plant assets (net)
380,500
320,000
Accounts payable
54,500
41,500
Salaries and wages payable
11,500
5,000
Bonds payable
70,500
70,000
8% Preferred stock, $40 par
100,000
100,000
Common stock, $10 par
120,000
90,000
Paid-in capital in excess of par
80,000
70,000
Retained earnings
190,000
160,500
Net credit sales
930,000
Cost of goods sold
735,000
Net income
81,000
Compute the following ratios: (Round answers to 2 decimal places e.g. 15.25.)
(a)
Acid-test ratio at 12/31/15
: 1
(b)
Accounts receivable turnover in 2015
times
(c)
Inventory turnover in 2015
times
(d)
Profit margin on sales in 2015
%
(e)
Return on common stock equity in 2015
%
(f)
Book value per share of common stock at 12/31/15
$
Exercise 24-4
As loan analyst for Utrillo Bank, you have been presented the following information.
Toulouse Co.
Lautrec Co.
Assets
Cash
$113,900
$311,200
Receivables
227,200
302,700
Inventories
571,200
510,700
Total current assets
912,300
1,124,600
Other assets
506,000
619,800
Total assets
$1,418,300
$1,744,400
Liabilities and Stockholders’ Equity
Current liabilities
$291,300
$350,400
Long-term liabilities
390,800
506,000
Capital stock and retained earnings
736,200
888,000
Total liabilities and stockholders’ equity
$1.
(1) How does quantum cryptography eliminate the problem of eaves.docxAASTHA76
Quantum cryptography eliminates eavesdropping by using the principles of quantum mechanics, where any interception of encrypted information can be detected. However, quantum cryptography has limitations in the distance over which it can be effectively implemented and requires specialized equipment. Developments in both theoretical and applied cryptography will be influenced by advances in computing power, communication technologies, user needs for security and privacy, and socioeconomic or geopolitical factors.
#transformation
10
Event
Trends
for 2019
10 Event Trends for 2019
C O P Y R I G H T
All rights reserved. No part of this report may be
reproduced or transmitted in any form or by any
means whatsoever (including presentations, short
summaries, blog posts, printed magazines, use
of images in social media posts) without express
written permission from the author, except in the
case of brief quotations (50 words maximum and
for a maximum of 2 quotations) embodied in critical
articles and reviews, and with clear reference to
the original source, including a link to the original
source at https://www.eventmanagerblog.com/10-
event-trends/. Please refer all pertinent questions
to the publisher.
page 2
https://www.eventmanagerblog.com/10-event-trends/
https://www.eventmanagerblog.com/10-event-trends/
10 Event Trends for 2019
CONTENTS
INTRODUCTION page 5
TRANSFORMATION 8
10. PASSIVE ENGAGEMENT 10
9. CONTENT DESIGN 13
8. SEATING MATTERS 16
7. JOMO - THE JOY OF MISSING OUT 19
6. BETTER SAFE THAN SORRY 21
5. CAT SPONSORSHIP 23
4. SLOW TICKETING 25
3. READY TO BLOCKCHAIN 27
2. MARKETING BUDGETS SHIFTING MORE TO EVENTS 28
1. MORE THAN PLANNERS 30
ABOUT THE AUTHOR 31
CMP CREDITS 32
CREDITS AND THANKS 32
DISCLAIMER 32
page 3
INTERACTIVITY
AT THE HEART OF YOUR MEETINGS
Liven up your presentations!
EVENIUM
ConnexMe
San Francisco/Paris [email protected]
AD
https://eventmb.com/2PvIw1f
10 Event Trends for 2019
I am very glad to welcome you to the 8th edition of our annual
event trends. This is going to be a different one.
One element that made our event trends stand out from
the thousands of reports and articles on the topic is that we
don’t care about pleasing companies, pundits, suppliers, star
planners and the likes. Our only focus is you, the reader, to
help you navigate through very uncertain times.
This is why I decided to bring back this report, by far the most
popular in the industry, to its roots. 10 trends that will actually
materialize between now and November 2019, when we will
publish edition number nine.
I feel you have a lot going on, with your events I mean.
F&B, room blocks, sponsorship, marketing security, technology.
I think I failed you in previous editions. I think I gave you too
much. This report will be the most concise and strategic piece
of content you will need for next year.
If you don’t read anything else this year, it’s fine. As long as you
read the next few words.
INTRODUCTION
INTRODUCTION -
Julius Solaris
EventMB Editor
page 5
https://www.eventmanagerblog.com
10 Event Trends for 2019
How did I come up with these trends?
~ As part of this report, we reviewed 350 events. Some of the most successful
worldwide.
~ Last year we started a community with a year-long trend watch. That helped
us to constantly research new things happening in the industry.
~ We have reviewed north of 300 event technology solutions for our repor.
$10 now and $10 when complete Use resources from the required .docxAASTHA76
$10 now and $10 when complete
Use resources from the required readings or the GCU Library to create a 10‐15 slide digital presentation to be shown to your colleagues informing them of specific cultural norms and sociocultural influences affecting student learning at your school.
Choose a culture to research. State the country or countries of origin of your chosen culture and your reason for selecting it.
Include sociocultural influences on learning such as:
Religion
Dress
Cultural Norms
Food
Socialization
Gender Differences
Home Discipline
Education
Native Language
Include presenter’s notes, a title slide, in‐text citations, and a reference slide that contains three to five sources from the required readings or the GCU Library.
.
#include <string.h>
#include <stdlib.h>
#include <sys/types.h>
#include <sys/wait.h>
#include <stdio.h>
#include <unistd.h>
#include <string.h>
// Function: void parse(char *line, char **argv)
// Purpose : This function takes in a null terminated string pointed to by
// <line>. It also takes in an array of pointers to char <argv>.
// When the function returns, the string pointed to by the
// pointer <line> has ALL of its whitespace characters (space,
// tab, and newline) turned into null characters ('\0'). The
// array of pointers to chars will be modified so that the zeroth
// slot will point to the first non-null character in the string
// pointed to by <line>, the oneth slot will point to the second
// non-null character in the string pointed to by <line>, and so
// on. In other words, each subsequent pointer in argv will point
// to each subsequent "token" (characters separated by white space)
// IN the block of memory stored at the pointer <line>. Since all
// the white space is replaced by '\0', every one of these "tokens"
// pointed to by subsequent entires of argv will be a valid string
// The "last" entry in the argv array will be set to NULL. This
// will mark the end of the tokens in the string.
//
void parse(char *line, char **argv)
{
// We will assume that the input string is NULL terminated. If it
// is not, this code WILL break. The rewriting of whitespace characters
// and the updating of pointers in argv are interleaved. Basically
// we do a while loop that will go until we run out of characters in
// the string (the outer while loop that goes until '\0'). Inside
// that loop, we interleave between rewriting white space (space, tab,
// and newline) with nulls ('\0') AND just skipping over non-whitespace.
// Note that whenever we encounter a non-whitespace character, we record
// that address in the array of address at argv and increment it. When
// we run out of tokens in the string, we make the last entry in the array
// at argv NULL. This marks the end of pointers to tokens. Easy, right?
while (*line != '\0') // outer loop. keep going until the whole string is read
{ // keep moving forward the pointer into the input string until
// we encounter a non-whitespace character. While we're at it,
// turn all those whitespace characters we're seeing into null chars.
while (*line == ' ' || *line == '\t' || *line == '\n' || *line == '\r')
{ *line = '\0';
line++;
}
// If I got this far, I MUST be looking at a non-whitespace character,
// or, the beginning of a token. So, let's record the address of this
// beginning of token to the address I'm pointing at now. (Put it in *argv)
.
$ stated in thousands)Net Assets, Controlling Interest.docxAASTHA76
$ stated in thousands)
Net Assets, Controlling Interest
–
–
Net Assets, Noncontrolling Interest
AUDIT COMMITTEE
of the
Executive Board of the Boy Scouts of America
Francis R. McAllister, Chairman
David Biegler Ronald K. Migita
Dennis H. Chookaszian David Moody
Report of Independent Auditors
To the Executive Board of the National Council of the Boy Scouts of America
We have audited the accompanying consolidated financial statements of the National Council of the Boy Scouts
of America and its affiliates (the National Council), which comprise the consolidated statement of financial position
as of December 31, 2016, and the related consolidated statements of revenues, expenses, and other changes in net
assets, of functional expenses and of cash flows for the year then ended.
Management’s Responsibility for the Consolidated Financial Statements
Management is responsible for the preparation and fair presentation of the consolidated financial statements
in accordance with accounting principles generally accepted in the United States of America; this includes the
design, implementation and maintenance of internal control relevant to the preparation and fair presentation of
consolidated financial statements that are free from material misstatement, whether due to fraud or error.
Auditors’ Responsibility
Our responsibility is to express an opinion on the consolidated financial statements based on our audit. We
conducted our audit in accordance with auditing standards generally accepted in the United States of America.
Those standards require that we plan and perform the audit to obtain reasonable assurance about whether the
consolidated financial statements are free from material misstatement.
An audit involves performing procedures to obtain audit evidence about the amounts and disclosures in the
consolidated financial statements. The procedures selected depend on our judgment, including the assessment of
the risks of material misstatement of the consolidated financial statements, whether due to fraud or error. In making
those risk assessments, we consider internal control relevant to the National Council’s preparation and fair
presentation of the consolidated financial statements in order to design audit procedures that are appropriate in the
circumstances, but not for the purpose of expressing an opinion on the effectiveness of the National Council’s
internal control. Accordingly, we express no such opinion. An audit also includes evaluating the appropriateness of
accounting policies used and the reasonableness of significant accounting estimates made by management, as well as
evaluating the overall presentation of the consolidated financial sta.
#include <stdio.h>
#include <stdlib.h>
#include <pthread.h>
#include <time.h>
#include <unistd.h>
// Change the constant below to change the number of philosophers
// coming to lunch...
// This is a known GOOD solution based on the Arbitrator
// solution
#define PHILOSOPHER_COUNT 20
// Each philosopher is represented by one thread. Each thread independenly
// runs the same "think/start eating/finish eating" program.
pthread_t philosopher[PHILOSOPHER_COUNT];
// Each chopstick gets one mutex. If there are N philosophers, there are
// N chopsticks. That's the whole problem. There's not enough chopsticks
// for all of them to be eating at the same time. If they all cooperate,
// everyone can eat. If they don't... or don't know how.... well....
// philosophers are going to starve.
pthread_mutex_t chopstick[PHILOSOPHER_COUNT];
// The arbitrator solution adds a "waiter" that ensures that only pairs of
// chopsticks are grabbed. Here is the mutex for the waiter ;)
pthread_mutex_t waiter;
void *philosopher_program(int philosopher_number)
{ // In this version of the "philosopher program", the philosopher
// will think and eat forever.
while (1)
{ // Philosophers always think before they eat. They need to
// build up a bit of hunger....
//printf ("Philosopher %d is thinking\n", philosopher_number);
usleep(1);
// That was a lot of thinking.... now hungry... this
// philosopher (who knows his own number) grabs the chopsticks
// to her/his right and left. The chopstick to the left of
// philosopher N is chopstick N. The chopstick to the right
// of philosopher N is chopstick N+1
//printf ("Philosopher %d wants chopsticks\n",philosopher_number);
pthread_mutex_lock(&waiter);
pthread_mutex_lock(&chopstick[philosopher_number]);
pthread_mutex_lock(&chopstick[(philosopher_number+1)%PHILOSOPHER_COUNT]);
pthread_mutex_unlock(&waiter);
// Hurray, if I got this far I'm eating
printf ("Philosopher %d is eating\n",philosopher_number);
//usleep(1); // I spend twice as much time eating as thinking...
// typical....
// I'm done eating. Now put the chopsticks back on the table
//printf ("Philosopher %d finished eating\n",philosopher_number);
pthread_mutex_unlock(&chopstick[philosopher_number]);
pthread_mutex_unlock(&chopstick[(philosopher_number+1)%PHILOSOPHER_COUNT]);
//printf("Philosopher %d has placed chopsticks on the table\n", philosopher_number);
}
return(NULL);
}
int main()
{ int i;
srand(time(NULL));
for(i=0;i<PHILOSOPHER_COUNT;i++)
pthread_mutex_init(&chopstick[i],NULL);
pthread_mutex_init(&waiter,NULL);
for(i=0;i<PH.
#Assessment BriefDiploma of Business Eco.docxAASTHA76
#
Assessment BriefDiploma of Business Economics for Business
Credit points : 6 Prerequisites : None Co-requisites :
Subject Coordinator : Harriet Scott
Deadline : Sunday at the end of week 10 (Turnitin via CANVAS submission). Reflection due week 11 in tutorials.
ASSESSMENT TASK #3: FINAL CASE STUDY REPORT 25%
TASK DESCRIPTION
This assessment is a formal business report on a case study. Case studies will be assigned to students in the Academic and Business Communication subject. Readings on the case study are available on Canvas, in the Economics for Business subject. Students will also write a reflection on learning in tutorial classes in week 11.
LEARNING OUTCOMES
· Demonstrates understanding of microeconomic and macroeconomic concepts
· Applies economic concepts to contemporary issues and events
· Evaluates possible solutions for contemporary economic and business problems
· Communicates economic information in a business report format
INSEARCH CRICOS provider code: 00859D I UTS CRICOS provider code: 00099F INSEARCH Limited is a controlled entity of the University of Technology, Sydney (UTS), a registered non-self accrediting higher education institution and a pathway provider to UTS.
1. Refer to the case study you are working on for your presentation in Academic and Business Communication. Read the news stories for your case study, found on Canvas.
2. Individually, write a business report that includes the following information:
· Description of the main issue/problem and causes
· Description of the impact on stakeholders
· Analysis of economic concepts relevant to the case study (3-5 concepts)
· Recommendations for alternate solutions to the issue/problem
3. In your week 11 tutorial, write your responses to the reflection questions provided by your tutor, describing your learning experience in this assessment.
Other Requirements Format: Business Report
· Use the Business Report format as taught in BABC001 (refer to CANVAS Help for more information)
· Write TEEL paragraphs (refer to CANVAS Help for more information)
· All work submitted must be written in your own words, using paraphrasing techniques taught in BABC001
· Check Canvas — BECO — Assessments — Final Report page and ‘Writing a report' flyer for more information
Report Presentation: You need to include:
· Cover page as taught in BABC001
· Table of contents - list headings, subheadings and page numbers
· Reference list - all paraphrased/summarised/quoted evidence should include citations; all citations should be detailed in the Reference List
Please ensure your assignment is presented professionally. Suggested structure:
· Cover page
· Table of contents (bold, font size 18)
· Executive summary (bold, font size 18)
· 1.0 Introduction (bold, font size 16)
· 2.0 Main issue (bold, font size 16)
o 2.1 Causes (italics, font size 14)
· 3.0 Stakeholders (bold, font size 16)
o 3.1 Stakeholder 1 (italics, font size 14) o 3.2 Stakeholder 2 (italics, font size 14) o 3.3 Stakeholde.
#include <stdio.h>
#include <stdint.h>
#include <stdbool.h>
// Prototype of FOUR functions, each for a STATE.
// The func in State 1 performs addition of "unsigned numbers" x0 and x1.
int s1_add_uintN(int x0, int x1, bool *c_flg);
// The func in State 2 performs addition of "signed numbers" x0 and x1.
int s2_add_intN(int x0, int x1, bool *v_flg);
// The func in State 3 performs subtraction of "unsigned numbers" x0 and x1.
int s3_sub_uintN(int x0, int x1, bool *c_flg);
// The func in State 3 performs subtraction of "signed numbers" x0 and x1.
int s4_sub_intN(int x0, int x1, bool *v_flg);
// We define the number of bits and the related limits of unsigned and
// and signed numbers.
#define N 5 // number of bits
#define MIN_U 0 // minimum value of unsigned N-bit number
#define MAX_U ((1 << N) - 1) // maximum value of unsigned N-bit number
#define MIN_I (-(1 << (N-1)) ) // minimum value of signed N-bit number
#define MAX_I ((1 << (N-1)) - 1) // maximum value of signed N-bit number
// We use the following three pointers to access data, which can be changed
// when the program pauses. We need to make sure to have the RAM set up
// for these addresses.
int *pIn = (int *)0x20010000U; // the value of In should be -1, 0, or 1.
int *pX0 = (int *)0x20010004U; // X0 and X1 should be N-bit integers.
int *pX1 = (int *)0x20010008U;
int main(void) {
enum progState{State1 = 1, State2, State3, State4};
enum progState cState = State1; // Current State
bool dataReady = false;
bool cFlg, vFlg;
int result;
while (1) {
dataReady = false;
// Check if the data are legitimate
while (!dataReady) {
printf("Halt program here to provide correct update of data\n");
printf("In should be -1, 0, and 1 and ");
printf("X0 and X1 should be N-bit SIGNED integers\n");
if (((-1 <= *pIn) && (*pIn <= 1)) &&
((MIN_I <= *pX0) && (*pX0 <= MAX_I)) &&
((MIN_I <= *pX1) && (*pX1 <= MAX_I))) {
dataReady = true;
}
}
printf("Your input: In = %d, X0 = %d, X1 = %d \n", *pIn, *pX0, *pX1);
switch (cState) {
case State1:
result = s1_add_uintN(*pX0, *pX1, &cFlg);
printf("State = %d, rslt = %d, Cflg = %d\n", cState, result, cFlg);
cState += *pIn;
if (cState < State1) cState += State4;
break;
case State2:
result = s2_add_intN(*pX0, *pX1, &vFlg);
printf("State = %d, rslt = %d, Vflg = %d\n", cState, result, vFlg);
cState += *pIn;
break;
case State3:
case State4:
default:
printf("Error with the program state\n");
}
}
}
int s1_add_uintN(int x0, int x1, bool *c_flg) {
if (x0 < 0) x0 = x0 + MAX_U + 1;
if.
A workshop hosted by the South African Journal of Science aimed at postgraduate students and early career researchers with little or no experience in writing and publishing journal articles.
Strategies for Effective Upskilling is a presentation by Chinwendu Peace in a Your Skill Boost Masterclass organisation by the Excellence Foundation for South Sudan on 08th and 09th June 2024 from 1 PM to 3 PM on each day.
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Training: ISO/IEC 27001 Information Security Management System - EN | PECB
ISO/IEC 42001 Artificial Intelligence Management System - EN | PECB
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Webinars: https://pecb.com/webinars
Article: https://pecb.com/article
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A review of the growth of the Israel Genealogy Research Association Database Collection for the last 12 months. Our collection is now passed the 3 million mark and still growing. See which archives have contributed the most. See the different types of records we have, and which years have had records added. You can also see what we have for the future.
How to Fix the Import Error in the Odoo 17Celine George
An import error occurs when a program fails to import a module or library, disrupting its execution. In languages like Python, this issue arises when the specified module cannot be found or accessed, hindering the program's functionality. Resolving import errors is crucial for maintaining smooth software operation and uninterrupted development processes.
This presentation was provided by Steph Pollock of The American Psychological Association’s Journals Program, and Damita Snow, of The American Society of Civil Engineers (ASCE), for the initial session of NISO's 2024 Training Series "DEIA in the Scholarly Landscape." Session One: 'Setting Expectations: a DEIA Primer,' was held June 6, 2024.
Executive Directors Chat Leveraging AI for Diversity, Equity, and InclusionTechSoup
Let’s explore the intersection of technology and equity in the final session of our DEI series. Discover how AI tools, like ChatGPT, can be used to support and enhance your nonprofit's DEI initiatives. Participants will gain insights into practical AI applications and get tips for leveraging technology to advance their DEI goals.
How to Build a Module in Odoo 17 Using the Scaffold MethodCeline George
Odoo provides an option for creating a module by using a single line command. By using this command the user can make a whole structure of a module. It is very easy for a beginner to make a module. There is no need to make each file manually. This slide will show how to create a module using the scaffold method.
বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
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BMAL 560Topic Business Ethical PracticesAPA Format. .docx
1. BMAL 560
Topic: Business Ethical Practices
APA Format.
Minimum 500 words / Maximu 700 words
References: Major points must be supported by the “Building
Your Worldview Home” article and 2-3 business articles from
peer reviewed periodical (must be retrievable online). When
referring to the “Building Your Worlview Home” you may
merely list by the name of the article only in the text. You will
use “Building your Worldview Home” in the reference list.
Topic: Complete a business ethical paper to talk about business
ethical practices.
· Introduction
· Ethical Practice – Identify 1 company with sound ethical
practices
· Unethical Practice – Identify 2 company with unethical
practices
· Conclusion
Additional info: Provide examples of Business ethical
practices—good and bad—that reflect a particular ethical/moral
worldview emphasis of two separate businesses. The specific
business that you use for good ethical business practices cannot
be the same as the specific business as the bad ethical business
practices.
Building Your Worlview Home listed below
2. “Worldview, Philosophy, Faith and Ethics” Reading
ARTICLE 1: What Is a Worldview and Why Is It Important to
Me?
The first set of questions in part 1 asked you to evaluate the
extent to which you seek to apply faith, values, and philosophy
to your personal and business decisions. To really have a sound
foundation for ethical decisions, we have to have an
understanding of how our worldview influences the decisions
we make and how we perceive reality.
Too often, we barely understand what our worldview is all
about and how it impacts decisions. As such, our decisions in
life may or may not be informed by sound principles. This is
true even for Christians, who may even have unbiblical ideas
influencing their worldview. The non-Christian faces a
different challenge: trying to make sense of life in a meaningful
way without a Biblical, theistic starting point. All of this will
be discussed in the series of article for this assignment.
Defining Worldview
· A worldview is the intellectual, emotional, and perhaps even
spiritual framework by which we apprehend reality and assign
meaning to life.
· Everyone has a worldview; it may not be very developed, but
nevertheless, everyone is approaching life based upon one.
The Worldview “House”
· To speak metaphorically, our worldview is the intellectual,
emotional, and spiritual “home” in which we live all of our
lives. It may change drastically, undergoing serious
renovations or damage as we go through life, but it is always
with us nevertheless. Furthermore, regardless of how nice the
house is on the inside (furniture, upholstery, decorations, etc.,
3. etc.), if that worldview home is not built upon a solid
foundation, or a strong skeletal framework, it will not be a very
safe or suitable home in which to live.
· Ironically, the two most important things of any house—the
foundation and the framework—are the components that most
people don’t think about when they look at a house, because
these two components are unseen and therefore often ignored.
· Likewise, though people are quite comfortable articulating
their beliefs about politics, religion, business, relationships, the
meaning of life, etc., etc., they rarely look at the crucial
assumptions underneath those beliefs, because by their nature,
these beliefs are assumed and therefore taken for granted.
Defining Presuppositions
· Presuppositions are the crucial, yet often unspoken
assumptions about the origin of life, truth, individuality, and
values that serve as the foundation and framework for one’s
worldview.
· As we’ll see throughout the assignment, everyone has certain
assumptions that they make about life. These presuppositions
must be evaluated if we are going to have a sound worldview
for ethical soundness, because they pertain to the foundation
and framework of our worldview house.
Presuppositions and the Worldview “House”
These key presuppositions can be assigned to two categories:
foundational presuppositions and framework presuppositions.
Again, think of these two terms in the context of a home.
Obviously, a home needs a solid foundation and skeletal
framework. The same is true for one’s worldview.
First, we will discuss the importance of foundational
presuppositions. The case will be made here that to have a
sound worldview “home”, only a certain type of foundation can
4. be in place. Just as an actual house couldn’t be built upon a
foundation of banana pudding and expect to be sound, so a
worldview cannot be based upon faulty presuppositions.
In reality, there are only two choices for foundational
presuppositions, and as will be discussed below, only one of
those two options can actually support the full weight of one’s
worldview home through trying times.
CHOOSING YOUR FOUNDATION
Foundational Presuppositions: An intellectual starting point or
“foundation” of the worldview home. There are only two
options:
· The presence of eternal, impersonal, non-living, infinite
matter, (this option includes both the secular atheistic adherence
to non-living matter as well as more Eastern approaches, in
which some cosmic force, though eternal and spiritual, is not
personal)
· A eternal, personal, living, infinite creator being
Why these two?
We have to start with the question of how life started because
that is the source of all meaning. We may claim to derive our
sense of right and wrong from our family upbringing, or society
or culture, or the laws of the land, but all of those are not
original determinants—they came into being and are determined
by whatever it was that brought life and meaning into existence
in the first place. We therefore have to back to the very
beginning. That is why we are only focusing on the two starting
points mentioned above.
We have to assume that our metaphysical starting point must be
eternal in origin, or else it is not a starting point, since
something else would have come before it. Therefore, the fact
that both starting points are eternal is valid, and as such, the
5. eternal requirement would negate any type of mythology in
which the gods were created.
On the possibility of a sentient, personal and infinite creator
being or beings, certainly this passes as a possible starting
point. We cannot surmise as to whether or not it would only be
one entity, or multiple entities, but we know that regardless of
number, they must be eternal.
The other possibility, which is totally opposite, is that of
eternal, non-living matter. Besides the fact that it is eternal,
which is a prerequisite for any starting point, there is nothing
else in common with the personal, infinite creator being.
Following is an explanation of how these two possible starting
points are both mutually exclusive and exhaustive of all
possibilities.
1. One is living, the other is non-living. These two attributes are
totally opposite of one another; as an entity cannot be both, or
partial of these two extremes. No other possibilities exist.
2. One is personal, and the other is non-personal. Again, there
is no room for an intermediary position here. One cannot have
both personality and non-personality.
3. It follows that creation deriving from the former is
predetermined, whereas creation from the latter is a chance
happenstance. Non-living matter cannot plan to initiate a new
development in itself; all processes must be random. On the
other hand, it is appropriate to conceive of an intelligent creator
being planning creation.
Simply stated, there really are no other possibilities other than
these two, which is to say that they are mutually exclusive.
They embody the full range of possibilities. A major theme of
these articles is that only the God of the Bible—and no other
6. religious starting point—will suffice, but that argument will be
made later. For now, it is important to note that whoever this
God is, he/she/it must be eternal, personal, and sentient, or else
this “god” starting point will be no different from the
impersonal, eternal starting point.
CONCLUSION
Some might argue that they do not make any decisions—or at
least very few—while thinking about what they believe about
God or random chance. They would claim that they make
decisions based upon circumstances, past experiences, legal
ramifications and other types of consequences, and in the end,
what works best for them. These same people might even claim
to believe in some type of God. But when people make this
argument, they are in reality being influenced by their views of
God in ways of which they are not quite aware, and as the case
will be made in subsequent articles, the foundation of their
worldview home may very well be something akin to banana
pudding—which tastes great with vanilla wafers, but is less than
satisfying for a sure foundation.
ARTICLE 2: Adding the Framework—Ontology, Epistemology,
& Axiology
What are the implications for having a foundation based solidly
upon a belief in an intelligent Creator being versus a foundation
based upon a non-theistic, random chance starting point? This
article will provide an answer to that question by looking at our
framework presuppositions—those key assumptions about who
we are as humans (ontology) and whether or not there is
absolute truth (epistemology) and values (axiology).
These framework presuppositions, like the skeletal framework
of a house, are built directly upon the foundation of the home.
If the foundation is bad, the framework will be flawed, and the
entire structure will be damaged. So it is with our worldview
7. homes. If our framework presuppositions are based upon an
unbiblical theistic foundation, our beliefs about ontology,
epistemology, and axiology will be flawed and therefore, our
decision-making will in turn be flawed.
In each of these framework categories, we will discuss the
implications that exist for building one’s worldview “home” on
a foundation other than the God of the Bible. To do so, we will
start with ontology, since individuality (and the responsibility
that comes with it) is the basis for how we perceive truth and
values.
ONTOLOGY
Ontology—who are we? Are we individuals or are we totally a
product of our environment?
· Determinism: the environment and its processes determine the
actions and reactions of every organism found therein.
· Free Will: Organisms have some measure of free will,
sentience, and individuality, even if they are to some degree
determined by their environment and/or Creator.
If our starting point is the God of the Bible, we will see that
because we are made in his image, there is the opportunity for
free will, as well as the ability to think and communicate with
others in meaningful ways. The basis for ethics is the ability to
think and reason. In a world ordered by random chance and/or
an impersonal “mystical” force, there is no personality at all—
human beings are solely caught up in the impersonal forces that
rule the universe—chaos, randomness, feedback-stimulus-
response. This is one of the reasons why, as mentioned in
article 1, we are focusing on the God of the Bible as are starting
point and not another type of god.
There can be no basis for ethics or moral responsibility if there
8. is no individual responsibility. Without individual
responsibility, the motivations for doing anything are viewed as
being based upon circumstantial (environmental, socio-
economic exploitation, etc.) factors, or hormonal, biological
urges. In that sense, the attitude that says, “I’ve got to do what
is best for me” is more motivated by the “survival of the fittest”
notion that comes with a Darwinist worldview or a worldview
that embraces ultimate meaningless than the promises of God’s
Word, which says that God is faithful to preserve those who
obey him and put their hope in the promises and commandments
of his Word.
EPISTEMOLOGY
Epistemology—how do we know what is truth, if there even is
truth?
If our foundation is a non-theistic starting point based upon
random chance or a mysterious, impersonal cosmic force, the
logical outcome will be a belief in moral relativism, because
there is no God communicating what is true and what is right
and wrong. Everything is just the product of random chance or
cyclical forces in the universe (the interplay of ying and yang,
for instance).
If we believe that truth is relative—that people can basically
decide what works best for them as they go—then we are doing
the following things to our worldview:
1) We are de facto saying that our foundation is that of random
chance. Only in a world ruled by random chance would there be
no basis for absolute truth.
2) Moreover, we have no basis for ethics or personal
understanding of life. Everything we feel or believe is subject
to our own emotional whims and experiences and the emotional
whims and experiences of others.
9. 3) Nothing we perceive can be trusted. To be sure, Scripture
tells us that we are not to rely on our own understanding, but a
belief that truth is relative basically undermines our
understanding altogether.
In the business world, the question of absolute truth and right
and wrong comes up all of the time. But because the current
legal paradigm is based upon a non-theistic starting point,
“right and wrong” is all about what the law says, and what legal
loop holes can be created to get around any laws. Businesses,
being motivated solely by profit, will then find whatever
excuses they can do to whatever they want to do.
Individual people do the same. Instead of the absolute truth of
God’s word, people are pushed by expediency, fear, and
selfishness in making personal decisions.
AXIOLOGY
Axiology—how do we arrive at values? Is there such a thing as
absolute good and evil? There are really only two options here
and they derive entirely from what one believes about God:
· Absolute values: good, evil, justice, love, etc. which are
immutable and which transcend cultural and social boundaries.
· Socially constructed values: people in various cultural groups
determine what is good and bad for their group
In a non-Christian worldview, there can be no true values or
right and wrong, or love and justice. If one believes that we
live in a physical-only universe, then all that happens is the
result of random chance and stimulus-response actions.
Survival is the sole criterion for doing anything, and that
engenders moral relativism because people will always have
10. differing opinions of who needs to survive and how. Likewise,
if one views God as more of a mystical, impersonal force, there
can be no hope of truly understanding right and wrong, and in
fact, in an Eastern mystical perspective, good and evil are often
viewed as two sides of the same coin.
In conclusion, all of the key assumptions about who we are as
human beings and what truth, love, and justice are all about
depend upon the nature of our foundational presuppositions. If
we believe in the presence of a personal, intelligent Creator
being, we have the possibility for things like true meaning in
life because we humans will have free will. With that free will
comes moral obligation, but the good news is that there are in
fact real values like love and justice to pursue, to live for, and
if need be, even to die for. Without the presence of this eternal,
Creator-being, all we have is random chance or an impersonal
cosmic force. With either of those two options (and really, they
ultimately fold into one another so that there is no meaningful
difference), we as humans have no free will, because we are
either the product of our physical, random environment or we
are caught in the cosmic trap of fate, and a view of history that
is cyclical rather than linear and driven towards the ultimate
victory of good over evil.
In this context what hope do we have of doing the right thing
for the right reason, of experiencing true meaning, love, justice,
and beauty? And if those are not options for us, than what do
we have left but to do whatever we can to survive and enjoy life
in a meaningless world? In this context, there is really not
much reason for personal ethics, much less business ethics.
If on the other hand, there is a true eternal God who has made
us in his own image and called us to an eternal plan—one that,
though marked with struggles and trials, is full of eternal
significance, then suddenly we have the basis for personal
meaning and experience. Moreover, everything we do—
11. including our business decisions—now has eternal significance.
ARTICLE 3: If a God, then which God?
The case has been made that only a God-centered starting point
can provide a true foundation for sound personal and business
ethics. If so, what type of God is needed? This is a question
that transcends personal religious preferences. We may want
God to be a bit distant from us so that we can do as we like, but
that same type of God would also be guilty of allowing evil to
run amok in the world. We may want a God who instantly
punishes all forms of evil, but if so, then we would all be
smitten about a half second after we woke up on any given
morning as soon as we had one less than pure thought.
The point will be made here that only the God of the Bible, and
specifically, Jesus Christ, can provide the meaning that we need
in life. Let us consider how Christ fulfills each of the
framework presuppositions, as opposed to other religious
preferences.
Ontology
The Bible claims we are made in God’s image. Christ affirmed
this message by taking on flesh, walking among us, caring for
the downtrodden, and above all dying on the cross for our sins,
so that we might be saved and finally live for eternity in all that
we do. Furthermore, the notion of people fellowshipping with
one another is in fact affirmed through the Trinity, where God
the Father, God the Son, and God the Holy Spirit have prefect
fellowship with one another and have done so since before the
dawn of time. The God of the Bible is a joyful, personal being,
and we are to be the same. In making us in his image, God
intended us to enjoy fellowship and live with meaning in a
similar manner. We were called to be in fellowship with God
through Christ and with one another.
12. Part of the free will perspective is the notion that we have been
enabled to choose to obey God—there will be no coercion.
While this has sadly allowed for the presence of sin and much
evil in the world, it also allows us to live noble and epic lives
through the power of Christ, and for the glory of Christ, in a
manner transcends the myopic ways we typically pursue when
living for ourselves.
In other religious perspectives, “god” is either not very personal
at all or would never deign to view humans as being made in his
image, thus denying true fellowship. Remember that in Eastern
mystical perspectives, the highest goal is to escape the pain and
sorrow of individuality. In Buddhism and Hinduism,
individuality is nothing but an illusion that must be overcome to
likewise escape the personal suffering of this meaningless,
cyclical life we live. In Islam, the notion of being loved like a
child by God is practically blasphemous, and even the most
devoted followers of Islam can never quite be sure of where
they stand before their god. These differing perspectives create
unease at best and meaninglessness at worst.
Epistemology
God spoke the universe into existence with words and meaning.
In fact, Jesus Christ became the living Word of God to die for
us and to communicate the truth of both God’s love and justice.
The God of the Bible affirms absolute meaning, absolute
destiny, and absolute purpose. The logical implications of other
worldviews—be they secular or religious, ultimately deny such
absolute truth. God pursued us with his truth, specifically by
sending his Son to die for us. We live in a world, therefore,
ordained by absolute truth and meaning.
Axiology
13. As mentioned above, the God of the Bible is perfectly good—
perfectly loving and perfectly just. The Gospel affirms these
absolute values. According to the Gospel, we all deserve death
because we are less than good—we are evil. Those who wish
God would intervene more quickly to remove evil forget that if
he were truly as swift as he could be in fulfilling justice, we all
would die the first instant we were less than good. There can be
no compromise, no bending of righteous laws to let unrighteous
people off the hook, because the very act of bending the rules
would be an act of unrighteousness and injustice.
On other hand, because God loves perfectly, he cannot not allow
his creation to die and suffer eternal damnation. So how can he
fulfill both his love and his justice? By taking on flesh and
dying for us all, Christ fulfilled both God’s sense of justice and
of love. Jesus was fully man, and so as a man he died and
experienced God’s rejection of him; therefore, God’s justice
was fulfilled. But since Christ was and is fully God, he never
sinned and so his sacrifice was sufficient for us all (remember
that even if we wanted to, none of us could die for mankind
because we are guilty of our own sins). So, we see in Christ a
wonderful fulfillment of love and justice fully embodied.
No other religious perspective describes a God who would
pursue man—who would come to us and deign to interact with
us, much less save us. In every other religious perspective, the
god or gods must be appeased through sacrifice and obedience.
But since we have been saved by grace—to wit, since we can do
nothing to earn God’s favor, save humbly acknowledge our need
for him, we are unable to be selfish in our obedience to God,
even if we wanted to! Now, everything we do to worship and
please God is done for selfless reasons—we are truly being
good for goodness sake! That is not to say that we do not try to
manipulate God into blessing us due to good behavior, but
rather that such efforts, due to God’s absolute goodness and
grace, and our utter failure in ever being good enough, are
14. vain—in more ways than one!
One argument against the God of the Bible is that he is petulant
and insecure—that he needs our worship of him to stroke his
cosmic ego. That may true of other gods, but remember that
God of the Bible—the triune God, in fact—had perfect
fellowship among himself before man was ever created. He did
not need to create us for his own self-satisfaction; rather his
selfless love was the basis for our existence, that love further
culminated in his deigning to take on flesh and dwell among us
in this dreary and dusty world. Moreover, to worship God is
not to debase ourselves by kissing the hand of God; rather it is
about getting past our myopic ways of thinking, getting out of
the squalor of our own agendas in order to experience true and
intimate fellowship with absolute goodness, absolute love, and
absolute beauty. A God who loves selflessly would want
nothing less for his creation, which is why he wants us to
worship him for eternity. If he is perfectly good, then he cannot
be a prideful God. He is love, power, and humility all in one,
and he is all of these things personified. What would we not
give to experience this?
At this point, some may cringe at the notion of talking about
religion at all in a graduate business program. Some may want
to merely acknowledge in passing the importance of “Judeo-
Christian values” while at the same time maintaining some
separation from God. We want this because we like the notion
of self-sufficiency—even those of us who have walked with the
Lord all of our lives.
But the fact is, there are no options for us but these: either we
are totally the product of a random environment, such that every
thought we have and every action we take are merely the result
of past atomic and chemical reactions, rendering individuality
as a mere illusion, or we are beholden to the Creator God, who
while giving us every strength, gift and opportunity we
currently possess, also gives us the choice on whether or not we
15. will follow him. So here we are—we have the opportunity to
follow the path of logic and fully surrender ourselves to God
through Christ. In so doing, we do not empty and deny
ourselves so much as we fill ourselves with the presence of
Christ such that as individuals we truly live and move and have
our being. And yes, in doing so, everything else in our lives—
every room in our worldview home and every bit of furniture
and scrap of carpeting, paint, etc. along with it—must be
centered on Christ, and Christ alone.
Or, because God does allow for free will, we can choose to buy
into the illusion that somehow we are sovereign, that the
strengths, opportunities and gifts that we possess due to God’s
kindness are our own and the result of our own volition (as if
that volition were something we created for ourselves and not
something that was given us!), and we can seek to live a
fractured life—living for ourselves but ultimately being a slave
to our own selfish and myopic desires. This is a choice we can
make as well, but it would be the wrong choice, both
emotionally and logically.
In making a final comment about axiology, it should be pointed
out that making qualitative comparisons among various
religious and non-religious ideologies is not in and of itself a
mean-spirited or self-righteous thing to do. Rather, logic
compels such qualitative comparisons. Some may be content
and quite desirous of a so-called non-judgmental approach to
life in which no comparisons are made among competing
worldviews and everyone is encouraged and allowed to live as
they best see fit. This is a sad way to live, because it ultimately
undermines true meaning and purpose in life. If no qualitative
comparisons can be made about life and various theories of
what is true, then how can there be any meaning at all? In this
type of world, people are, at best, guessing their way through
life with little hope that anything they do will have any
meaning. But if, on the other hand, there is in fact a grand
16. narrative that involves us all and will unify any and all who
allow themselves to be embraced by a loving God through
Christ, there is hope of such things as justice, beauty, love, and
an eternal destiny that shines brighter than any star in the
universe.
The real concern regarding such discussions about worldview,
religion and ideology should not be that qualitative comparisons
are being made, because the ability to make such comparisons is
evidence of absolute truth, and therefore absolute meaning. No,
the real concern is that such discussions not be done in a self-
righteous, divisive manner. It is true that would-be religious
zealots would only want to convert others, not to listen, would
only want to diminish other perspectives not to explore, and in
doing all of that, would end up creating a way of living that is
myopic, rigid, and above all, self-righteous and petty.
But what if such conversations about the meaning of life could
be done in both a way that is logical and humble? In fact,
doesn’t logic require humility? Remember that being logical
requires an acknowledgement that personal experience and what
one sees or observes is insufficient to make sense of life. True
learning begins when people are willing to let go of their
emotional attachment to what they believe so they can truly
reason and discover.
If the above ideal is a true and good one, consider yet again the
God of the Bible, who from the very beginning of creation,
allowed his most prized creations to disobey him and turn away
from him. Consider that he himself took on flesh to pursue us
and save us, but at the same time, disavowed the use of any
military or political coercion in doing so. People must come
into fellowship with God via free will or not at all. Consider
the implications of a God who would allow us to question
everything he claims to be and discover through a process of
logic and outward looking, discover who he might be.
17. Consider, in all of this, that the most powerful entity in the
universe—indeed the entity that holds the entire universe
together—would gently allow us the space to choose him.
Consider also the message of Scripture that while we were still
enemies, God came looking for us. When we wanted nothing to
do with him, the gentle persuasion of the Holy Spirit drew us to
repentance, or would do the same with those of us who do not
yet know him. In a worldview where God allows for free will,
in a worldview which acknowledges that unless we are saved by
grace, we cannot know truth or embrace true life, in a
worldview where time and time again, people are asked to put
aside their own narrow agendas and preconceived notions to
trust a wild God who bows to no man, how can there be one
shred of self-righteousness?
In reality, self-righteousness only belongs in worldviews where
there is no God at all or where religion is defined in being
“good enough” to earn God’s favor. The Gospel refutes that
any of us were ever good enough to earn God’s favor apart from
his saving grace through Christ. But in religious perspectives
where God has not come to man, but man must come to God,
where “good works” earns God’s blessing, then yes, self-
righteousness can exist, and does exist. It is true that many so-
called followers of Christ have embraced self-righteousness—
indeed, that is a natural human tendency—but in doing so, they
refute the very message of the Gospel and the God who
ordained that Gospel message.
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