Chapter 6: Growing an Ecology of Mind and Community
Step 1: Social Potentialities – Institutional dimensions
“Social Qualities”
This chapter and the next two will give us the wherewithal for ‘growing – more consciously - an ecology of mind and community’, one that seeks an evolving and constructive synergy between the world of our mind i.e., that of our human and social potentialities, and of our cognitive (social) structures and potentialities, with those of our core socio-political structures (those structures that we have associated with the individual as a social actor, institutions and their organizations and, more broadly, with society as a whole) and, their social realities.
Chapter 8 describes what would be some of the conditions for an evolving ecology of mind and community from the perspective of social qualities and social goods as one of the avenues for moving towards increasingly ‘open, shared and responsible ethical dynamics’; and, in doing so, it will acknowledge that what we described as the substance of ethics i.e., social qualities and social goods, is also the substance – the world - of an ecology of mind and community.
Chapter 5: Growing an Ecology of Mind and Community
Towards an ‘ecology’ of mind and community, ethics will be viewed as the expression of our ‘living’ socio-political instincts for survival and growth (some would say: our politics). As such, ethics are embodied in our three core social (relationship) functions, namely, stewardship, governance, and management. This will mean that:
• ‘Ethical structure’ – the world of our core values or ethical aspirations - will be seen as being in the world of stewardship, a world focused on bringing about as an example, an ethic e.g., justice, equity, and competitiveness, generally in the context of a specific ethical structure, in our individual, institutional and societal pursuits;
• ‘Ethical principles and norms’ will focus on the world of governance, a world of policies and practices, those capable of providing meaning and broader connections to our relationship commitments and qualities by giving them the potential for bringing about the object of our ethical structure -; and,
• ‘Relationship commitments and qualities’ will be viewed as in the world of management, basically a world of relationships – relationship commitments and relationship qualities – those giving life and direction to our results-oriented relationship – management - processes, all of what we do.
Socio-political landscapes – our social 'playing field’ - where domain contributions via ethical dynamics, come together to create evolving and potentially relevant landscape realities. Specifically, this Chapter addresses our socio-political structures:
• Domains – Structures that give social relevance to our cognitive potentialities – an ‘intentionality’;
• Institutions (Individuals and Societies) – Our core socio-political ‘relational’ structures; and,
• Socio-political landscapes – Our ‘playing field’ for the creation of ‘landscape realities’.
Here, ethical dynamics are viewed as dependent on the dynamics of authority and power, those dynamics that reflect our socio-political instincts for survival and growth on our many socio-political landscapes.
Overall, ethics will be viewed as a competitive phenomenon where the ethics of the individual as an example, are mediated on an ongoing basis via the individual’s institutional participation, and similarly for institutions between themselves and, on a broader stage, for our different societies via as an example, international institutions.
Social goods, those realities that we bring forth either as individuals, institutions or societies, in synergy with related social qualities, shape who we are i.e., our core human potentialities: ‘consciousness, conscious will, a sense of self and personal identity, and our vision and sense of hope’, while at the same time being social realities i.e., affecting the core human potentialities of those with who we share our world both as individuals, institutions and society and, in the end, humanity as a whole via our collective human psyche.
Core human potentialities or forces described in Chapter 1: consciousness and conscious will, a sense of self and personal identity and, vision and hope, have been in synergy – arising with - what will be described as our ‘cognitive (social) structures and potentialities’, those structures and potentialities which foster the creation of potentially rich individual and social realities; hence, the reference to ‘cognitive’ structures and potentialities – those bringing about our ‘human’ world -, but equally, to social structures and potentialities - those bringing about our ‘social’ world -.
Chapter 1: Ethics and our Human Potentialities
Chapter 1 describes our more general or ‘core’ human potentialities, those potentialities at the heart of what it means to be ‘human’ and that in a sense ‘compel us to become who we are’, hence the reference to ‘forces’. In effect, we could also say those potentialities leading to what could be described as our core human qualities.
The following will examine the characteristics and dynamics of these potentialities as they serve to bring about and shape ethical behavior on one hand and on the other, how they are generally affected by ethical dynamics. Specifically, we will examine:
• Consciousness and conscious will;
• A sense of self and personal identity; and,
• Our potential - capacity - for vision and hope.
As the graphic below aims to describe, these core human potentialities – forces – are always in synergy and behave as a whole:
As we proceed, we will focus on the emergence and manifestation of these potentialities – forces - mainly in the context of the individual. Nonetheless, as we will see later, these potentialities are also applicable to our social structures as living systems e.g., our institutions and their organizations, and to our socio-political landscapes small and large as examples, what we often experience in our institutional encounters as institutional ‘consciousness’ or sense of ‘vision’ or, when we travel, what could also be applied to societies as a whole.
Overall, the approach considers that ethics have their origins in our human nature, not in religion or ideology, however important they may have been in shaping our natural impulses. And, since we live and grow in a social milieu, it describes ethics as being driven by our socio-political instincts – politics - for survival and growth (with its ‘ups and downs’) and, that ethics are shaped by whoever – individual or institution – can garner what is described as authority and power.
More specifically, the approach views ethics as the expression of our ongoing or day to day relationship commitments and qualities – generally those that define who we are and what we do -, their associated principles and norms (what is sometimes referred to as ethics), and their hierarchy of core values or ethical aspirations, hence the reference and emphasis on ‘ethical dynamics’, in effect those real life dynamics that impact on what we do and what we bring about.
From a practical perspective, the approach constitutes a multi-dimensional template applicable to an individual, an institution or a social context as a whole e.g., an institution and its organization, while each of its separate frameworks can be used to address specific ethical, and we could also say, performance, issues.
The following describes an approach to ethics as driven by the energies and dynamics of our human potentialities and, giving rise to what we describe as ethical dynamics.
Chapter 8 describes what would be some of the conditions for an evolving ecology of mind and community from the perspective of social qualities and social goods as one of the avenues for moving towards increasingly ‘open, shared and responsible ethical dynamics’; and, in doing so, it will acknowledge that what we described as the substance of ethics i.e., social qualities and social goods, is also the substance – the world - of an ecology of mind and community.
Chapter 5: Growing an Ecology of Mind and Community
Towards an ‘ecology’ of mind and community, ethics will be viewed as the expression of our ‘living’ socio-political instincts for survival and growth (some would say: our politics). As such, ethics are embodied in our three core social (relationship) functions, namely, stewardship, governance, and management. This will mean that:
• ‘Ethical structure’ – the world of our core values or ethical aspirations - will be seen as being in the world of stewardship, a world focused on bringing about as an example, an ethic e.g., justice, equity, and competitiveness, generally in the context of a specific ethical structure, in our individual, institutional and societal pursuits;
• ‘Ethical principles and norms’ will focus on the world of governance, a world of policies and practices, those capable of providing meaning and broader connections to our relationship commitments and qualities by giving them the potential for bringing about the object of our ethical structure -; and,
• ‘Relationship commitments and qualities’ will be viewed as in the world of management, basically a world of relationships – relationship commitments and relationship qualities – those giving life and direction to our results-oriented relationship – management - processes, all of what we do.
Socio-political landscapes – our social 'playing field’ - where domain contributions via ethical dynamics, come together to create evolving and potentially relevant landscape realities. Specifically, this Chapter addresses our socio-political structures:
• Domains – Structures that give social relevance to our cognitive potentialities – an ‘intentionality’;
• Institutions (Individuals and Societies) – Our core socio-political ‘relational’ structures; and,
• Socio-political landscapes – Our ‘playing field’ for the creation of ‘landscape realities’.
Here, ethical dynamics are viewed as dependent on the dynamics of authority and power, those dynamics that reflect our socio-political instincts for survival and growth on our many socio-political landscapes.
Overall, ethics will be viewed as a competitive phenomenon where the ethics of the individual as an example, are mediated on an ongoing basis via the individual’s institutional participation, and similarly for institutions between themselves and, on a broader stage, for our different societies via as an example, international institutions.
Social goods, those realities that we bring forth either as individuals, institutions or societies, in synergy with related social qualities, shape who we are i.e., our core human potentialities: ‘consciousness, conscious will, a sense of self and personal identity, and our vision and sense of hope’, while at the same time being social realities i.e., affecting the core human potentialities of those with who we share our world both as individuals, institutions and society and, in the end, humanity as a whole via our collective human psyche.
Core human potentialities or forces described in Chapter 1: consciousness and conscious will, a sense of self and personal identity and, vision and hope, have been in synergy – arising with - what will be described as our ‘cognitive (social) structures and potentialities’, those structures and potentialities which foster the creation of potentially rich individual and social realities; hence, the reference to ‘cognitive’ structures and potentialities – those bringing about our ‘human’ world -, but equally, to social structures and potentialities - those bringing about our ‘social’ world -.
Chapter 1: Ethics and our Human Potentialities
Chapter 1 describes our more general or ‘core’ human potentialities, those potentialities at the heart of what it means to be ‘human’ and that in a sense ‘compel us to become who we are’, hence the reference to ‘forces’. In effect, we could also say those potentialities leading to what could be described as our core human qualities.
The following will examine the characteristics and dynamics of these potentialities as they serve to bring about and shape ethical behavior on one hand and on the other, how they are generally affected by ethical dynamics. Specifically, we will examine:
• Consciousness and conscious will;
• A sense of self and personal identity; and,
• Our potential - capacity - for vision and hope.
As the graphic below aims to describe, these core human potentialities – forces – are always in synergy and behave as a whole:
As we proceed, we will focus on the emergence and manifestation of these potentialities – forces - mainly in the context of the individual. Nonetheless, as we will see later, these potentialities are also applicable to our social structures as living systems e.g., our institutions and their organizations, and to our socio-political landscapes small and large as examples, what we often experience in our institutional encounters as institutional ‘consciousness’ or sense of ‘vision’ or, when we travel, what could also be applied to societies as a whole.
Overall, the approach considers that ethics have their origins in our human nature, not in religion or ideology, however important they may have been in shaping our natural impulses. And, since we live and grow in a social milieu, it describes ethics as being driven by our socio-political instincts – politics - for survival and growth (with its ‘ups and downs’) and, that ethics are shaped by whoever – individual or institution – can garner what is described as authority and power.
More specifically, the approach views ethics as the expression of our ongoing or day to day relationship commitments and qualities – generally those that define who we are and what we do -, their associated principles and norms (what is sometimes referred to as ethics), and their hierarchy of core values or ethical aspirations, hence the reference and emphasis on ‘ethical dynamics’, in effect those real life dynamics that impact on what we do and what we bring about.
From a practical perspective, the approach constitutes a multi-dimensional template applicable to an individual, an institution or a social context as a whole e.g., an institution and its organization, while each of its separate frameworks can be used to address specific ethical, and we could also say, performance, issues.
The following describes an approach to ethics as driven by the energies and dynamics of our human potentialities and, giving rise to what we describe as ethical dynamics.
This document discusses key characteristics of living systems and their relationship to ethics. It outlines that living systems are defined by cognition, autopoiesis, structural coupling, and dissipative structures. Ethics can be understood as the synergy between these living system dynamics and how they affect the network's ability to self-organize and components to grow. Key ethical questions examine whether landscape dynamics foster the potentialities of the network and its components through open and responsible structures that promote participation and contribution.
This presentation discusses how social care can be understood as social capital by examining the 'Intelligent Community' model and locating social care within an active civil society. It outlines 10 key elements of social care as social capital, including reflective practice, decentralized partnerships, and developing a sustainable form of social care in the community. The values of social justice, self-determination, communities of practice, and participation are seen as core to social care. Civic intelligence and diversity are also discussed as important aspects of conceptualizing social care as social capital.
Why ethical dynamics?
For most of us, the ‘real’ ethics that matter, what we describe below as the values that inspire us, the principles and norms in our way of dealing with the world and, the relationship commitments and qualities that drive our ongoing behaviors, are specific to each one of us and evolve on the basis of who we hope to become or, more prosaically, to find satisfaction in our lives and avoid the pitfalls that would bring it to an end. We could say, ethics – its components – in the best of circumstances evolve to bring about a world that will contribute to our human development and, for many, our human happiness with its ups and downs.
On the other hand, we know only too well that our ethics as an individual or institution are contingent on those ethical components e.g., values or principles, that will resonate positively with our social or physical environment via relationships that will permit their actualization only on the basis that they will contribute to those ethics that will foster the growth of those others in the relationship. Parents often learn this the hard way when a child decides to leave or, when a politician loses an election badly. One could say ethics are like a dance with some core moves e.g., values, and an infinite number of subtleties that have to be ‘harmonized’ e.g., relationship commitments and qualities, depending on circumstances or opportunities.
The approach is predicated on such a dynamic understanding of who we are and how we go about creating our world.
In summary…
The approach has been motivated by the belief that as ‘human’ beings we are ‘condemned’ to move towards a world of more open, shared and responsible ethical dynamics – however utopian this may seem for many at this point in time - indeed, that the socio-political energies required to bring about the social qualities and social goods needed for our very survival and growth as a species were predicated on the degree of success of such an endeavor; and, from an ethical perspective, we could say that it became our overriding ethical aspiration that this approach – as a social good - help us move towards such a world.
Community social work: what it is and why it mattersIriss
Workshop delivered by Colin Turbett at the Shaping our Future: Relationships Matter Conference on 31 May 2019 at the University of Strathclyde. It provides a short history of CSW, brief case examples, and what it offers to todays practice: moving work upstream; potential for achieving greater job satisfaction; greater visibility and championing of social work's contribution; as well as better outcomes and cost effectiveness.
The document discusses the concept of community from sociological perspectives. It explores different theories of community, including viewing community as a symbolic boundary that distinguishes insiders from outsiders, and the role of symbols and place in defining communities. Theories from sociologists like Durkheim, Weber, and Oldenburg are summarized in regards to how they viewed the modern loss of community and importance of place. The document also discusses how the internet may be transforming notions of community by allowing for new types of belonging beyond physical places and hierarchies.
A social system is composed of a plurality of individuals interacting according to shared cultural norms and meanings. It functions as an orderly arrangement of patterned relationships and interactions among its parts. Key elements of a social system include beliefs, sentiments, goals, norms, ranks, statuses, roles, power, sanctions, and facilities. A social system works to solve functional problems like pattern maintenance, tension management, adaptation, goal attainment, and integration. It is influenced by cultural factors and structured interactions that bind its parts into a unified whole.
The document provides a historical overview of the evolution of community organization in various regions including the United States, United Kingdom, India, and Nepal. It discusses the early origins of organized charity and relief efforts in places like England in the 1600s. In the US, charity organizations emerged in the late 1800s to rationalize charity and relief. Three major periods of development are identified in the US spanning from the 1870s to the present: the Charity Organization Period from 1870-1917; the Rise of Federations from 1917-1935; and the Period of Expansion and Professional Development from 1935-present. Similar stages of development, issues, and trends are outlined for community organization in the UK, India, and Nepal. Gandhi's
This document provides an overview of the history of community organization in the United States, United Kingdom, and India. It discusses that early attempts at community organization began in England with the Elizabethan Poor Law of 1601. In the United States, community organization efforts began in the late 1800s with the establishment of charity organizations in cities to coordinate charitable relief work. The history is then divided into three periods: the charity organization period from 1870-1917, the rise of federations from 1917-1935, and the period of expansion and professional development from 1935 to present. Community organization in India grew from efforts to address social problems through cooperative and democratic participation.
A New Vision Of Healthy Communities J Mc Knight 21st Century MapCormac Russell
This document proposes a new map for social policymaking that includes the community. It summarizes the current map used by policymakers, which focuses on systems and clients/consumers. This map is limited because it does not account for individualized needs or empowerment. The document then introduces the concept of the community as described by Alexis de Tocqueville - a network of small, citizen-led associations that address local problems through participation and care rather than control or consumption. Including the community provides an alternative tool focused on consent, choice, and empowering citizens rather than managing clients.
The document discusses the concept of community, including definitions from various sociologists. It describes community as a social group bound together by common interests, geography, values or experiences. The key elements that make up a community are a group of people, a definite locality, community sentiment, likeness, permanence, neutrality and size. Community sentiment involves a sense of "we", roles within the community, and feelings of dependency. Types of community include geographic and communities of interest. Community social work aims to address community needs, promote participation, and support formal and informal relationships and institutions within a community.
The historical development of community organizationJanicaCaldona
Community organization includes community work, community projects, community development, community empowerment, community building, and community mobilization. The historical background on how CO was developed in the Philippines is presented.
Key Concepts in Social Work - a personal and philosophical meanderCitizen Network
Social Work is in the social justice business. But what do we mean by social justice? How do overcome the dangers of paternalism and institutionalisation? What do we mean by citizenship? What is the link between needs and rights?
This document provides information about Jamal Mohamed College in Tiruchirappalli, India, including that it is autonomous and accredited with an 'A' grade by NAAC. It also contains a unit on the meaning and types of communities, including rural, urban, tribal; and based on occupation, caste, class, and religion. The unit discusses community power structures and leadership. It defines community organization and lists its characteristics, including helping a community identify needs, find resources, take action, and develop cooperative attitudes. The aims of community organization are also listed.
1. Dr. Surya B. Parajuli Lecture notes_Community and Social organisationsDr. Surya B. Parajuli
This document provides an introduction to community, social organization, and community participation. It defines a community as a group of people who often live in a defined geographical area and share common culture, values, and social norms. Social organization is described as patterns of relationships between individuals and groups, with characteristics like size, leadership structure, and division of labor. Different types of social organizations are discussed, including families, religions, temporary groups, and permanent spatial groups. Community participation is also introduced. The document was presented as a lecture on these topics.
The document provides an overview of community organizing, including its key components, characteristics, concepts, and terms. It discusses that community organizing is a process by which people are brought together to act in their common self-interest. It aims to increase collective power and work for social change by bringing together the talents, resources, and skills of community members. The document also outlines 10 main concepts of community organizing, including power, relationship building, leadership development, and winning. It describes the different types of communities and strategies for addressing community problems.
The document discusses the social system of schools. It defines a social system as (1) a group of interacting elements that form a unified whole, and (2) activities and interactions of groups brought together for a common purpose. Schools are described as social systems characterized by interdependence, a defined population, and differentiation from the environment. Key elements of schools as social systems include structure, individuals, culture, politics, a technical core (teaching and learning), the environment, outputs, feedback, and effectiveness.
Community development aims to improve people's lives by involving all affected communities and respecting local knowledge. It focuses on building long-term sustainability through developing human and social skills within the community. The core foundations of community development education are community participation, ownership, empowerment, lifelong learning, inclusion, access and equity, social action, advocacy, networking, and self-help. Community development provides a conceptual framework but not detailed prescriptions, as the needs and approaches will vary between different community systems.
It is all about the social organisation and social system in this PPT we see
- Definitions
- Elementss
- Types
- Mode of Participation
- Voluntary Association
- Social System
- Status
- Interrelation of Institutions
Society is a group of individuals that have comman features in many aspects. Three importants elements in society, namely: individuals, interaction and rules (culture).
Community organization has a broad scope that can be applied to different types of communities from villages to cities. It is used across many fields including politics, art, education, economics, and more to help individuals and groups pool their resources and efforts to improve community life. Specifically, community organization can help with economic upliftment, education, health, corrections, infrastructure like roads and housing, recreation, culture, social services, industry, rural areas, and urban areas. The process of community organization generally involves assessing needs, prioritizing problems, developing objectives and plans, mobilizing resources, taking action, and evaluating outcomes.
This document discusses the relationship between religion and sports. It covers how sports have both conflicted with and been integrated with various religious traditions over time. For example, it describes how sports were initially denounced by some Christian groups but later became more widely accepted. It also examines how sports and religion share similarities as forms of communal ritual and experience. The document explores perspectives on whether sports can be considered a type of popular religion or if they are completely separate spheres.
Repetition is a technique used to emphasize a point by repeating words or phrases. Repeating an idea several times makes the speaker sound more confident and can influence the audience to believe the idea is true, even if it is not factual. While repetition can be an effective persuasive technique, it can also be deceptive or manipulative if used to reinforce a false contention without evidence. Famous speeches like Martin Luther King Jr.'s "I Have a Dream" speech and Winston Churchill's "We Shall Fight on the Beaches" speech used repetition to emphasize their central messages and convince the audience of their visions.
This document discusses key characteristics of living systems and their relationship to ethics. It outlines that living systems are defined by cognition, autopoiesis, structural coupling, and dissipative structures. Ethics can be understood as the synergy between these living system dynamics and how they affect the network's ability to self-organize and components to grow. Key ethical questions examine whether landscape dynamics foster the potentialities of the network and its components through open and responsible structures that promote participation and contribution.
This presentation discusses how social care can be understood as social capital by examining the 'Intelligent Community' model and locating social care within an active civil society. It outlines 10 key elements of social care as social capital, including reflective practice, decentralized partnerships, and developing a sustainable form of social care in the community. The values of social justice, self-determination, communities of practice, and participation are seen as core to social care. Civic intelligence and diversity are also discussed as important aspects of conceptualizing social care as social capital.
Why ethical dynamics?
For most of us, the ‘real’ ethics that matter, what we describe below as the values that inspire us, the principles and norms in our way of dealing with the world and, the relationship commitments and qualities that drive our ongoing behaviors, are specific to each one of us and evolve on the basis of who we hope to become or, more prosaically, to find satisfaction in our lives and avoid the pitfalls that would bring it to an end. We could say, ethics – its components – in the best of circumstances evolve to bring about a world that will contribute to our human development and, for many, our human happiness with its ups and downs.
On the other hand, we know only too well that our ethics as an individual or institution are contingent on those ethical components e.g., values or principles, that will resonate positively with our social or physical environment via relationships that will permit their actualization only on the basis that they will contribute to those ethics that will foster the growth of those others in the relationship. Parents often learn this the hard way when a child decides to leave or, when a politician loses an election badly. One could say ethics are like a dance with some core moves e.g., values, and an infinite number of subtleties that have to be ‘harmonized’ e.g., relationship commitments and qualities, depending on circumstances or opportunities.
The approach is predicated on such a dynamic understanding of who we are and how we go about creating our world.
In summary…
The approach has been motivated by the belief that as ‘human’ beings we are ‘condemned’ to move towards a world of more open, shared and responsible ethical dynamics – however utopian this may seem for many at this point in time - indeed, that the socio-political energies required to bring about the social qualities and social goods needed for our very survival and growth as a species were predicated on the degree of success of such an endeavor; and, from an ethical perspective, we could say that it became our overriding ethical aspiration that this approach – as a social good - help us move towards such a world.
Community social work: what it is and why it mattersIriss
Workshop delivered by Colin Turbett at the Shaping our Future: Relationships Matter Conference on 31 May 2019 at the University of Strathclyde. It provides a short history of CSW, brief case examples, and what it offers to todays practice: moving work upstream; potential for achieving greater job satisfaction; greater visibility and championing of social work's contribution; as well as better outcomes and cost effectiveness.
The document discusses the concept of community from sociological perspectives. It explores different theories of community, including viewing community as a symbolic boundary that distinguishes insiders from outsiders, and the role of symbols and place in defining communities. Theories from sociologists like Durkheim, Weber, and Oldenburg are summarized in regards to how they viewed the modern loss of community and importance of place. The document also discusses how the internet may be transforming notions of community by allowing for new types of belonging beyond physical places and hierarchies.
A social system is composed of a plurality of individuals interacting according to shared cultural norms and meanings. It functions as an orderly arrangement of patterned relationships and interactions among its parts. Key elements of a social system include beliefs, sentiments, goals, norms, ranks, statuses, roles, power, sanctions, and facilities. A social system works to solve functional problems like pattern maintenance, tension management, adaptation, goal attainment, and integration. It is influenced by cultural factors and structured interactions that bind its parts into a unified whole.
The document provides a historical overview of the evolution of community organization in various regions including the United States, United Kingdom, India, and Nepal. It discusses the early origins of organized charity and relief efforts in places like England in the 1600s. In the US, charity organizations emerged in the late 1800s to rationalize charity and relief. Three major periods of development are identified in the US spanning from the 1870s to the present: the Charity Organization Period from 1870-1917; the Rise of Federations from 1917-1935; and the Period of Expansion and Professional Development from 1935-present. Similar stages of development, issues, and trends are outlined for community organization in the UK, India, and Nepal. Gandhi's
This document provides an overview of the history of community organization in the United States, United Kingdom, and India. It discusses that early attempts at community organization began in England with the Elizabethan Poor Law of 1601. In the United States, community organization efforts began in the late 1800s with the establishment of charity organizations in cities to coordinate charitable relief work. The history is then divided into three periods: the charity organization period from 1870-1917, the rise of federations from 1917-1935, and the period of expansion and professional development from 1935 to present. Community organization in India grew from efforts to address social problems through cooperative and democratic participation.
A New Vision Of Healthy Communities J Mc Knight 21st Century MapCormac Russell
This document proposes a new map for social policymaking that includes the community. It summarizes the current map used by policymakers, which focuses on systems and clients/consumers. This map is limited because it does not account for individualized needs or empowerment. The document then introduces the concept of the community as described by Alexis de Tocqueville - a network of small, citizen-led associations that address local problems through participation and care rather than control or consumption. Including the community provides an alternative tool focused on consent, choice, and empowering citizens rather than managing clients.
The document discusses the concept of community, including definitions from various sociologists. It describes community as a social group bound together by common interests, geography, values or experiences. The key elements that make up a community are a group of people, a definite locality, community sentiment, likeness, permanence, neutrality and size. Community sentiment involves a sense of "we", roles within the community, and feelings of dependency. Types of community include geographic and communities of interest. Community social work aims to address community needs, promote participation, and support formal and informal relationships and institutions within a community.
The historical development of community organizationJanicaCaldona
Community organization includes community work, community projects, community development, community empowerment, community building, and community mobilization. The historical background on how CO was developed in the Philippines is presented.
Key Concepts in Social Work - a personal and philosophical meanderCitizen Network
Social Work is in the social justice business. But what do we mean by social justice? How do overcome the dangers of paternalism and institutionalisation? What do we mean by citizenship? What is the link between needs and rights?
This document provides information about Jamal Mohamed College in Tiruchirappalli, India, including that it is autonomous and accredited with an 'A' grade by NAAC. It also contains a unit on the meaning and types of communities, including rural, urban, tribal; and based on occupation, caste, class, and religion. The unit discusses community power structures and leadership. It defines community organization and lists its characteristics, including helping a community identify needs, find resources, take action, and develop cooperative attitudes. The aims of community organization are also listed.
1. Dr. Surya B. Parajuli Lecture notes_Community and Social organisationsDr. Surya B. Parajuli
This document provides an introduction to community, social organization, and community participation. It defines a community as a group of people who often live in a defined geographical area and share common culture, values, and social norms. Social organization is described as patterns of relationships between individuals and groups, with characteristics like size, leadership structure, and division of labor. Different types of social organizations are discussed, including families, religions, temporary groups, and permanent spatial groups. Community participation is also introduced. The document was presented as a lecture on these topics.
The document provides an overview of community organizing, including its key components, characteristics, concepts, and terms. It discusses that community organizing is a process by which people are brought together to act in their common self-interest. It aims to increase collective power and work for social change by bringing together the talents, resources, and skills of community members. The document also outlines 10 main concepts of community organizing, including power, relationship building, leadership development, and winning. It describes the different types of communities and strategies for addressing community problems.
The document discusses the social system of schools. It defines a social system as (1) a group of interacting elements that form a unified whole, and (2) activities and interactions of groups brought together for a common purpose. Schools are described as social systems characterized by interdependence, a defined population, and differentiation from the environment. Key elements of schools as social systems include structure, individuals, culture, politics, a technical core (teaching and learning), the environment, outputs, feedback, and effectiveness.
Community development aims to improve people's lives by involving all affected communities and respecting local knowledge. It focuses on building long-term sustainability through developing human and social skills within the community. The core foundations of community development education are community participation, ownership, empowerment, lifelong learning, inclusion, access and equity, social action, advocacy, networking, and self-help. Community development provides a conceptual framework but not detailed prescriptions, as the needs and approaches will vary between different community systems.
It is all about the social organisation and social system in this PPT we see
- Definitions
- Elementss
- Types
- Mode of Participation
- Voluntary Association
- Social System
- Status
- Interrelation of Institutions
Society is a group of individuals that have comman features in many aspects. Three importants elements in society, namely: individuals, interaction and rules (culture).
Community organization has a broad scope that can be applied to different types of communities from villages to cities. It is used across many fields including politics, art, education, economics, and more to help individuals and groups pool their resources and efforts to improve community life. Specifically, community organization can help with economic upliftment, education, health, corrections, infrastructure like roads and housing, recreation, culture, social services, industry, rural areas, and urban areas. The process of community organization generally involves assessing needs, prioritizing problems, developing objectives and plans, mobilizing resources, taking action, and evaluating outcomes.
This document discusses the relationship between religion and sports. It covers how sports have both conflicted with and been integrated with various religious traditions over time. For example, it describes how sports were initially denounced by some Christian groups but later became more widely accepted. It also examines how sports and religion share similarities as forms of communal ritual and experience. The document explores perspectives on whether sports can be considered a type of popular religion or if they are completely separate spheres.
Repetition is a technique used to emphasize a point by repeating words or phrases. Repeating an idea several times makes the speaker sound more confident and can influence the audience to believe the idea is true, even if it is not factual. While repetition can be an effective persuasive technique, it can also be deceptive or manipulative if used to reinforce a false contention without evidence. Famous speeches like Martin Luther King Jr.'s "I Have a Dream" speech and Winston Churchill's "We Shall Fight on the Beaches" speech used repetition to emphasize their central messages and convince the audience of their visions.
This document discusses religion and sports from sociological perspectives. It explains that from a social constructionist view, religions and sports are cultural practices that are socially constructed and take different forms based on social and historical contexts. They are not essential or unchanging, but rather are defined and practiced in ways that reflect the social conditions in which they exist. The document provides examples of how Protestant values were linked to the development of capitalism, demonstrating how religions can influence and be influenced by broader social and economic forces.
Repetition in photography works similarly to rhythm in music, with the eye being able to explore multiple repeating elements within an image rather than focusing on just one point of interest. Repeating patterns and textures can increase the emotional impact of photographs by creating visual interest that moves the eye throughout the image. Photographers should consider emphasizing repetition by filling the frame or having elements burst outside of it, or alternatively break repetition with fewer repeating elements to create a sense of drama.
Repetition, similarity, proportion, consistency and anomaly are key principles of design. Repetition brings unity to a design through consistent reuse of elements and can be regular or irregular. It creates rhythm and flow. Similarity deals with elements that look the same or similar in size, color, or shape, which makes them easy to identify. Anomaly is when one element is different, allowing it to stand out. Proportion refers to the relative size and shape of elements. Consistency builds trust in a design, while lack of consistency causes confusion. These principles give strength, cohesion and guide the audience's eye through a design.
This document contains the schedule and details for an orientation event. It includes:
1. The schedule listing the time, person in charge, and activity for each segment from registration through closing liturgy. Activities include orientation, prayer, songs, a gospel reading, movie, and processing.
2. Lyrics to the song "Manalig Ka" about having faith and not being afraid.
3. The gospel reading from Luke 21:20-28.
4. Lyrics to the closing song "In My Heart" about knowing the savior lives.
5. Images of biblical figures that may be referenced during the event.
Matthew Arnold's poem "Dover Beach" describes the sound of waves on a beach in Dover. The speaker hears the waves and is reminded of the changing fortunes of humanity and the decline of religious faith in the modern world. Where faith once surrounded the world like a bright belt, now the speaker only hears the withdrawing roar of faith receding from humanity. The speaker urges his beloved to find solace in their love, as the world offers no real joy, love, light, or help for suffering.
Repetition is defined as repeating something that has already been said or written, or the recurrence of an action or event. The document discusses how repetition can be used effectively in teaching by helping students remember new vocabulary, grammar rules, and dialogues, but it requires using varied methods to avoid becoming boring. Some effective ways to incorporate repetition into class include short reviews at the beginning and end of lessons, using flashcards, and having students repeat dialogues with fewer written prompts over time. While repetition can aid learning if done strategically, it depends on the teacher's implementation and ensuring students confirm their understanding rather than just repeating through rote learning.
Matthew Arnold was a 19th century British poet and inspector of schools who is considered one of the major Victorian poets. He wrote the poem "Dover Beach" in 1851, either during or shortly after a visit to Dover, England with his new wife. The poem reflects on the loss of religious faith and certainty in a changing world, comparing faith to a sea that is now retreated. It uses imagery of the coast and sea at Dover to express these themes of doubt and uncertainty in a world without clear religious truths.
Types of repetition as a tool for understanding literary piece...
In this information you will be guided for the different types and examples of repetitions...
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God bless.
This document contains the lesson plan for a religious education class about God's love. It discusses that God is a father, brother, friend and creator who loves unconditionally. His characteristics are described as loving, good, powerful, wise, kind, patient, forgiving and giving. God gives gifts like air, water, plants and life. The lesson emphasizes that God loves everyone and wants them to be happy. It also covers that God forgives sins because of his love and how students can show love for God by turning away from sinful acts and seeking forgiveness through prayer and confession.
This document provides an overview of philosophy of religion. It defines philosophy of religion as the branch of philosophy that studies religion from a rational perspective, examining themes such as the existence and nature of God, religious experience, and the problem of evil. The document summarizes some of the main themes in philosophy of religion, including arguments for the existence of God, views on immortality, types of religious experience, and the nature of religious language. Philosophy of religion analyzes religious doctrines and experiences to investigate their metaphysical and epistemological implications.
What is Aesthetics? Why study Aesthetics?
Concept of Beauty
What do u understand by Aesthetics?
Aesthetics Experience: Visual, Tactile, Kinesthetic, Olfactory, Lyricism, Auditory, Gustatory, 2D Art, Digital Art..
How philosophers have said it…Classical theories of Aesthetics.
Relationship of Aesthetics with other Cultural values.
Some folks say, “Of course, religion’s good for society – it fosters a strong sense of community, feeds the hungry, houses the homeless and promotes the moral education of our children.” Others say, “Are you kidding? Religion deceives people about the true nature of reality, inspires sectarian violence, teaches dangerous and misleading sex education, and causes endless cultural disputes over abortion, gay marriage and stem cell research - of course, it's bad for society.” Drawing on recent social science research by Gregory Paul, and the “Plan B” Initiative by Lester Brown, this talk suggests a fresh approach to answering this question.
The document appears to be a program for a retreat at Villa Consuelo Retreat House. It includes the location of 3nd Year High School La Consolacion in Caloocan and encourages participants to think of God, thank God, open up, pray, and expresses thanks to Bros. John Harvey Bagos, Angelo Rae Valencia and Benedict Jarlego.
This document provides information about family relationships from a Catholic perspective. It contains several quotes from the Catechism of the Catholic Church emphasizing that God instituted the human family and calling families to love and responsibility. The document then lists some issues that can harm family relationships and discusses the roles of children and parents. It encourages reflection on one's own family relationships and experiences of happiness and sadness. The next section focuses on the importance of love for healthy family life and spending quality time together.
This document provides materials for a 1-day reflection module on making choices and decisions in life. The module is aimed at graduating high school or college students and includes 3 sessions to help participants recognize their strengths, compare their self-concepts to others' perceptions, and learn about making good decisions. Several handouts and activities are outlined to facilitate group discussions and reflections. The document provides thorough guidance for the facilitator on timing, activities, and resources needed to run the program.
Mediation involves a neutral third party (mediator) facilitating negotiations between two or more disputing parties to help them resolve conflicts. Key characteristics of mediation include that it is voluntary, confidential, and focuses on facilitating the process. Mediators use different styles, from evaluative (weighing arguments) to purely facilitative. Mediation is often encouraged by courts early in legal proceedings and involves skills like negotiation, trust-building, impartiality and process control. The mediation process typically involves opening statements, private sessions between the mediator and each party, and final joint discussions. Mediation has a high success rate and allows parties more control, but relies on voluntary agreement and lacks enforceability of court orders.
This document provides an overview of the key concepts and branches of philosophy. It begins by defining philosophy etymologically as the love of wisdom. The main branches of philosophy discussed are ethics, epistemology, metaphysics, politics, aesthetics, logic, religion, and the philosophy of science. For each branch, the document outlines some of the fundamental questions addressed within that area of philosophy to illustrate the nature and scope of the various fields.
The document discusses various aspects of aesthetics and beauty. It defines beauty as providing a perceptual experience of pleasure, meaning, and satisfaction. It states that beauty can be found in people, places, objects, ideas, and everything in nature. The perception of beauty is subjective and depends on factors like culture, resources, function, and symbols. It discusses the sources of inner and outer beauty in people. The document also explores the human tendency to beautify oneself and the environment. It defines aesthetics as the study and appreciation of beauty. Aesthetic experiences can come from interacting with products and environmental settings using our various senses. Finally, it provides examples of aesthetics in different domains like art, music, literature, films
This document provides an introduction to the philosophy of the human person and society. It discusses how individuals form societies through social interactions and pursuing common goals. It also explains how societies influence individuals as they adopt social values, norms, and characteristics from their interactions with different groups and institutions. The document presents perspectives on what defines a person as a Filipino and the relationship between human persons and society. It provides definitions of key terms like social philosophy, society, and examples of how proxemics and social interactions shape people.
There are different perspectives on what constitutes a community. The social science perspective sees a community as a group of people connected through shared history, experiences, geography and identities. The institutional perspective views communities as formed around core institutions like government, economics, religion, education, and family that establish norms and conventions. The civil society perspective defines communities as groups of people organized to advocate for solutions to social issues impacting disadvantaged groups.
The document provides an overview of various social institutions including their definitions, structures, functions and importance. It discusses key social institutions like family, economic, religious, political, and educational institutions. It defines them, explains their roles and functions in society such as socialization, social control, and meeting basic needs. It also compares the differences between social institutions and organizations.
The document discusses social institutions from both a lay perspective and a sociological perspective. Sociologists define social institutions more narrowly as normative systems that regulate five primary areas of social life: kinship/family, government, economy, education, and religion. These five institutions are found in all human societies in some form and serve essential functions in maintaining social order and transmitting culture. Weaknesses in these institutions can destabilize a society.
Community organization and development are related processes that aim to empower communities and solve problems through collective action. Community organization involves organizing a community to address common issues and develop leadership. It recognizes democratic values and aims to create participation. Community development is a structured process that gives communities more control over conditions affecting their lives in order to build confidence and tackle problems locally. Both community organization and development work to empower communities to improve social well-being through community-led solutions.
Humans are a social organism, we have evolved to be social. Working together for a collective action is hardwired into us. We want to help, share, and give to each other and receive in kind.
Many things that we want , and need, cannot be created simply by our own efforts, so require some form of collaboration or reciprocity. The benefits we derive from that sociability we could call social capital. Social capital arises from the human capacity to consider others to think and act generously and cooperatively.
The concept of social capital relates to important questions of human behaviour and motivation such as why people give or help others even when there is no foreseeable benefit for themselves.
The central preposition of social capital is that relationships matter and that social networks are a valuable asset.
The document discusses the role of social institutions in shaping society. It defines social institutions as established patterns that organize social life by meeting fundamental needs like structure, guidance, and order. Social institutions are long-lasting, guided by norms and values, and assign social roles and statuses. They also contribute to interconnectedness, collective consciousness, socialization, education, economic functions, and social control. Key social institutions discussed are family, education, religion, and economic institutions. The document concludes that social institutions play a crucial role in maintaining order and stability while shaping individuals and societies over generations.
Society influences human development in many ways. It establishes norms, laws, and folkways that regulate behavior and provide social order. Society is made up of social systems, roles, groups, and institutions that shape a person's sense of identity. Generational differences in values can also influence development. Overall, humans and society have a reciprocal relationship where they influence each other and neither could exist without the other.
1. The document defines social capital as the networks and relationships between people that facilitate cooperation. It discusses how social capital benefits both individuals through their social connections, and society as a whole through increased social cohesion.
2. It reviews Robert Putnam's work showing how declining social connections in the US have negatively impacted civic engagement. Social capital is characterized by community networks, civic participation, trust, and reciprocity.
3. The document discusses how high social capital at both the individual and societal level is linked to better health through social support, influence, participation, and access to resources. Inequalities in social capital and status can increase stress and negatively impact health.
The document discusses several key social institutions - the family, education, religion, economic institutions, and government. It provides definitions and characteristics of each institution, as well as their main functions in society. For example, it states that the family's primary function is to socialize children and ensure the reproduction of society. Education transmits culture and skills while also socializing individuals. Religion meets spiritual needs and provides meaning, while economic institutions are central to production and government establishes social order through rule-making and enforcement.
This document discusses the concepts of social structure, social institutions, and society as a multi-institutional system. It defines key terms like status, role, and social institution. Social institutions discussed include the family, education, religion, economic institutions, and government. The document examines how institutions are composed of formal and informal rules that shape human behavior and interactions within society. Society is viewed as composed of multiple, interconnected institutions.
This instructional materials can be used in social dimension. it is about social institutions and its characteristics and functions. Also included the five major social institutions.
Trust Domination Based on Local Wisdom in The Concept of Social Capital in Lo...AJHSSR Journal
ABSTRACT :Social capital theory generates disputes that have ramifications for social connections. The issue
centers on the concept of social capital as tangible capital in which individuals or organizations can leverage
social interactions, such as values, social networks, and trust, to achieve economic and social benefits. The
intrinsic element of trust has a significant influence on the other elements. The premise is that the stronger the
element of trust, the more powerful social capital's role as a catalyst for social change will be. The article
indicates that the idea of social capital, particularly the element of trust, provides a beneficial framework for the
effective development and formulation of policies based on indigenous wisdom in Belu Regency, East Nusa
Tenggara Province.
KEYWORDS :Social Capital, Trust, Government Performance
Social capital refers to the connections between people in a community. Having more social and civic activities leads to higher social capital. While social capital cannot be traded, communities can build it by encouraging civic organizations and common spaces for social interaction. The purpose of civic groups may not be community building, but they help form social ties as a byproduct. For community media work, the goal is helping local groups achieve their aims, as this builds social capital, regardless of one's views on the group's specific mission.
Time To Care, Time To Play: Wellbeing, Social Work and the Shorter Working Weekwww.patkane.global
The document discusses the importance of human relationships in social reform and well-being. It argues that social workers should advocate for social and economic conditions that maximize human relationships and flourishing. This includes promoting a shorter working week to allow more time for caring, community involvement, and developing relationships. Reducing working hours could help address social problems and lower environmental impact by reducing consumption and increasing prosperity defined by relationships rather than wealth.
The document discusses the concept of community. It defines community as a place where people come together to share common interests and resources. It outlines several characteristics of a community, including that communities have roles/goals, institutions that define interactions, boundaries, members who share ownership, communication, skills/resources to meet member needs, and teams/groups. It also discusses the rights and responsibilities of communities and characteristics of dysfunctional communities that do not demonstrate these traits.
Every profession o human behavior has some values and on the basis of these values it achieves its objectives. Social values have significant role as they maintain social equilibrium, unity in behavior, psychological foundation of life, determination of role and evaluation of social events and problems. The basic value of social work do not spring up like wild flowers by the wayside; they are, instead, rooted in the deep fertile belief that nourish civilization.
Social institutions are groups that perform social roles and socialize people. Key social institutions include families, governments, universities, and religious groups. Social institutions have several functions like simplifying social behavior, providing social roles, coordinating culture, and controlling behavior through shared expectations. The five major social institutions are family, education, religion, economics, and government. The family's functions include reproduction, socialization of children, and providing identity. Education's functions are transmitting culture, socializing children, and preparing them for social and economic roles. Religion's function is providing meaning and spiritual guidance.
An Intro to Social Institutions & Institution of EconomicsUOW
A short introduction to social institutions and a detailed account of the social institution of Economics, its functions and relation with other social institutions.
This document discusses collective identity and how youth are represented by the media. It defines collective identity as an individual's sense of belonging to a group that shares traditions and values. Representation is how media texts portray these groups. Identity is complex and constructed through both internal and external influences, including media consumption and social structures. The media plays a role in shaping identities but consumers also shape media messages. Youth identity is represented through stereotypes in media but also through self-representation using media.
Jennifer Schaus and Associates hosts a complimentary webinar series on The FAR in 2024. Join the webinars on Wednesdays and Fridays at noon, eastern.
Recordings are on YouTube and the company website.
https://www.youtube.com/@jenniferschaus/videos
Food safety, prepare for the unexpected - So what can be done in order to be ready to address food safety, food Consumers, food producers and manufacturers, food transporters, food businesses, food retailers can ...
Jennifer Schaus and Associates hosts a complimentary webinar series on The FAR in 2024. Join the webinars on Wednesdays and Fridays at noon, eastern.
Recordings are on YouTube and the company website.
https://www.youtube.com/@jenniferschaus/videos
A Guide to AI for Smarter Nonprofits - Dr. Cori Faklaris, UNC CharlotteCori Faklaris
Working with data is a challenge for many organizations. Nonprofits in particular may need to collect and analyze sensitive, incomplete, and/or biased historical data about people. In this talk, Dr. Cori Faklaris of UNC Charlotte provides an overview of current AI capabilities and weaknesses to consider when integrating current AI technologies into the data workflow. The talk is organized around three takeaways: (1) For better or sometimes worse, AI provides you with “infinite interns.” (2) Give people permission & guardrails to learn what works with these “interns” and what doesn’t. (3) Create a roadmap for adding in more AI to assist nonprofit work, along with strategies for bias mitigation.
Jennifer Schaus and Associates hosts a complimentary webinar series on The FAR in 2024. Join the webinars on Wednesdays and Fridays at noon, eastern.
Recordings are on YouTube and the company website.
https://www.youtube.com/@jenniferschaus/videos
Donate to charity during this holiday seasonSERUDS INDIA
For people who have money and are philanthropic, there are infinite opportunities to gift a needy person or child a Merry Christmas. Even if you are living on a shoestring budget, you will be surprised at how much you can do.
Donate Us
https://serudsindia.org/how-to-donate-to-charity-during-this-holiday-season/
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Monitoring Health for the SDGs - Global Health Statistics 2024 - WHOChristina Parmionova
The 2024 World Health Statistics edition reviews more than 50 health-related indicators from the Sustainable Development Goals and WHO’s Thirteenth General Programme of Work. It also highlights the findings from the Global health estimates 2021, notably the impact of the COVID-19 pandemic on life expectancy and healthy life expectancy.