Myśl ekonomiczna kalwinizmu

The research will examine the philosophical position of William Wordsworth in the field of poetry by sketching his love for God’s natural world and nature in his adult life to prove him as a philosophical poet. The present study is carried out on the selected poem The Tables Turned written by William Wordsworth emphasizes on modern man (who only relies on science and discoveries) instead of becoming part of nature and love for nature. Moreover, the man versus God’s natural world in his poetry in general and in this poem, in particular, shows a contrasting relationship of modern man which the author observed and discussed in detail. Nature (God’s power/creature made by God and natural beauty) is a source of reasoning for modern man as mentioned in Quran Surah Al Baqra albeit modern man ignored those aspects of nature and focused only on science. The analysis shows how the revolutionary spirit and harmony with Nature can make modern man a happy person amid Nature as Nature is not only the name of landscapes but also covers all the complexity and the aspect of life and death.

Pesticides in agriculture

Georg Lukacs belongs among the most authentic, original and creative Marxist thinkers in the twentieth century. To be authentic in the Marxist tradition means to be praxis-oriented; and engaged in changing the world, which, to be sure, involves a rich network of theoretical mediations — from discussion of the most abstract methodological and anthropological grounds to elaborating most specific projects of radical restructuring individual societies and communities. However, for thought to be praxis-oriented means that it must, in the first place, be critical. Social structures, political institutions, patterns of social behavior, the world of culture will not be regarded as a given object of detached contemplation, of mere impartial description, of value-free analysis and explanation, of mere understanding. The entire social world, including that part of nature that has been transformed into our immediate environment, will be seen as a human product, therefore as a phase of history, as an incomplete work that both fulfills and frustrates human aspirations, in which, alongside of forms of life that are indispensable for any meaningful human future, there are also glaring limitations that cripple the best human efforts, that cause continuing human suffering, and which therefore wait to be more or less urgently overcome.

A “lifeline out of the <scp>COVID</scp>‐19 crisis”? An ecofeminist critique of the European Green Deal

The Challenge of Faust

LAWRENCE L. LANGER. In a Different Light: The Book of Genesis in the Art of Samuel Bak. Boston: Pucker Art Publications; Seattle: University of Washington Press, 2001. Pp. 92.EDITH BALAS. The Holocaust in the Painting of Valentin Lustig. Pittsburgh: Carnegie Mellon University Press, 2002. Pp. 64.These two art books are different in character even though the artists themselves ostensibly have much in common. Both artists are Surrealists who were touched by the Holocaust - Bak as a survivor of the Vilna ghetto, and Lustig as a son of concentration camp survivors - and each expresses a loss of faith in God because of it. In the works in question, the influence of the Holocaust is largely implicit, but is strongly felt. Moreover, both immigrated to Israel in their youth, served in its army, worked in Italy and Switzerland, and chose to live abroad, Lustig in Zurich and Bak near Boston. The works displayed in these books were all painted at the turn of the century, Lustig's between 1994 and 2001 and Bak's from 1999 and 2000. Yet their styles and their approaches to art are distinct, and so are the styles and contents of the texts that accompany their works.Bak's virtuoso style is strongly realistic and he renders the minutest details of his scenes in the veristic tradition of Surrealism, a style he adapted in the mid-1960s. His symbolism, although stemming from his personal experiences, has always been complex and intellectually distanced, and it reaches new heights in this series. His philosophical, multi-layered exploration of Genesis here is a postmodern and post-Holocaust examination not only of the biblical book but of Jewish religious beliefs in general, and of man s quest for contact with a God he is not sure exists, who seems to have absented himself from modern Jewish history. As he puts it when describing his depictions of guardian angels: I ask them to carry undecipherable messages from a God-fearing atheist to some superior presence, some silent voice from which like Job I seek adequate answers but receive none (p. 86). In quest of these answers, Bak turns to those subjects in Genesis that involve man s contact with God and to their representation in art by Michelangelo (whose works had first inspired him in the Vilna ghetto during the war) as well as by other artists. He remakes these works according to his understanding of modern man's tribulations in a violent world whose roots lie in the Holocaust, symbolized by the almost constant inclusion here of smoking crematorium chimneys. To these subjects, he adds three related themes. The first questions the entire concept of time, history, and tradition. The second represents angels as divine intercessors and guardians who do not succeed in their attempts to save or instruct man. The last investigates the concept of a repair (tikun) of the world after the creation in Genesis has proved itself faulty and after the covenant God made to protect his chosen people in that book was abrogated by the Holocaust.Lawrence Langer, a well-known authority on Holocaust-related literature, explains Bak's approach in an informative essay. He offers an excellent analysis of the way Bak infuses his paintings with deconstructed texts and images, all of which have multiple variations. Langer explains most of the paintings in depth, down to their smallest details-which can be clearly seen in the well-rendered and richly colored reproductions - exploring their many layers of meaning. He shows, for instance, why in Bak's variations on Michelangelo's Creation of Man, the hands of God and Adam do not make contact, why God is represented by a vacant silhouette, a cut-out shape whose void stresses his absence, and why Bak concluded that man must recreate himself in his own image. In like manner, Langer elucidates the paintings in which Bak states that while tikun is necessary, it can never return the world or faith to its original state. Langer's illuminating text also allows one to understand how all four of Bak's themes in this book are related. …

The hands of God: spiritual values for coping with technology in the 21st century

Violating the Punjab Special Premises (Preservation) Ordinance 1985, Lahore High Court (LHC) authorities demolished an enlisted, protected public building i.e. Western Wing (W.W.) of Lahore High Court (LHC) Lahore in year 2004. The argument for demolition of 90 years old colonial building was based on “The Law of Necessity”1 . To fulfill the immense need of accommodation of eight-number court rooms, LHC Administrative Authorities decided to raze the existing single storey heritage building of W.W. and construct a double storey structure. Architects, Archaeologists and Civil Society representatives launched an aggressive agitation to stop the demolition but authority proclaimed, “LHC building is not a shrine that can not be demolished or re-constructed” (Daily Times, 2004a). Lahorites approached Supreme Court who passed stay order against demolition and directed LHC authorities to re-construct the razed building, following the ditto architectural features in its true spirit and using the similar construction materials. Supreme Court further desired to appoint an experienced Resident Architect for such specialty job of intricate nature. This study reveals the integrated-coordinated efforts of administrative authorities of LHC2 , technical and professional input of Communication &amp; Works Department3 , concern of architectural professional bodies4 and supervisory role of Resident Architect working under government conventional system of execution, having expertise in re-creating the historic building of Colonial period having heritage value. Study also presents a comparison between conventional methodology of execution of a public heritage building as practiced by Communication and Works (C &amp; W) Department, Government of Punjab (GoP), and the integrated-coordinated design approach where Resident Architect and Client Department had played a vital role while working with the Contractor and Engineers of C &amp; W Department. Key Words: Colonial Building, Heritage, Lahore, Architecture, Archaeology, Restoration, Public Building, History, Lahore High Court, Brick Masonry.

This study aims to develop the science learning model in society 5.0 era be based on IP21CSS. Focus of the research to develop the learning model which can to improve the skill of spiritual value appropriate with the IP21CSS. Adaptation of new habits in many aspects of life including education is required amid the COVID-19 outbreak. Many countries including Indonesia suddenly implement online learning as a realization of social distancing policies. Beside that the technology impact to the science learning must be created on the learning corresponding actually to life daily in the era industry revolution 4.0 to 5.0. The authority of supporting competency in the 21th century depend on role of school as place of education to find of the knowledge. Commonly the schools aware preparedness of the graduate to deal of competition in the 21th century, and so always to innovation and appropriate of the era development, especially for situation of the COVID-19 pandemic. In the appearance of era society 5.0.still be in accordance with the Industrial Revolution 4.0 in.focus by technology application to facilitate of human activity. Indonesia Partnership for 21 Century Skills Standard (IP21CSS) mapped major competency to cover critical thinking competency, collaborate and spiritually value. Spiritually competency have role to take care of self and come up sense pay attention of sphere. Spiritually value to teach that the student is part of nature and each have role and endorsement mutually. Spiritually value can be found by teaching-learning through applied of model learning. Framework IP21CSS is formed community realization existence Indonesia nation. Framework IP21CSS to be able to answer the competency by Indonesia community deal industrial revolution 4.0 and society 5.0 era. The procedure of the research appropriate with Research and Development (R & D) Borg & Gall, Steps of this Research and Development consist of preface study, model development, and potent test of learning science model. This research consisted of two years estimate or consideration. In this step that is preface study and learning development model appropriate to IP21CSS as well as adaptation of new habits to implement online learning during pandemic. The preface study be done to know necessity and feasibility of learning. Survey to be carried out to 40 teachers SMP in Surakarta and be sported by literature study. Development of model design to be tried out to find the effectiveness of capability of science content and IP21CSS.competence appropriate. Result of research show that : 1). model development of learning science appropriate with field need, that is science learning which easy to be carried out in the pandemic and to improve the competency suitable to IP21CSS. 2). have found the conceptual model IP21CSS and syntax model consist of orientation, exploration, innovation, evaluation, and reflection. Basically conceptual model wish free learning by student utilize equipment appropriate the condition so teacher and student must be conceived learning program contextual.

In modern Economies, knowledge management systems (KMSs) applications are gradually adopted from a growing number of enterprises, organizations and governments. As digital content availability is increasing dramatically through centralized of distributed digital libraries operation, a great research interest is developed upon “clever” knowledge retrieval based on each user’s individual preferences. Modern man usually requests to get knowledge under time pressure. In many cases it is not possible to have enough time to evaluate extensively the huge amount of results presented after a “string-based” criteria query to a digital library. Next generation KMSs should be able to eliminate the results of a search query, based on a certain user’s profile. This profile carries information about the level of preexistent knowledge that maybe a user has on a certain knowledge area, the exact scope of its research and the time that he has available in order to exploit the results of this research. In this paper a new generation of KMSs is proposed that are supporting personalized knowledge retrieval. This is achieved through an innovative architecture of enriched knowledge objects for knowledge representation and the development of an expert system for diagnosis and dynamic knowledge composition.

The Project on the Social and Cultural Aspects of Economic Development at Harvard's Center for International Affairs interviewed 6,000 men from six developing countries to study the impact on the individual of his exposure to and participation in the process of national and economic modernization. To a striking degree, the same syndrome of attitudes, values, and ways of acting-such as openness to new experience, independence from parental authority, and taking an active part in civic affairs-defines the modern man in each of the six countries and in all the occupational groups of cultivator, craftsman, and industrial worker. Education is the most powerful factor in making men modern, but occupational experience in large-scale organizations, and especially in factory work, makes a significant contribution in "schooling" men in modern attitudes and in teaching them to act like modern men. Those who come from very traditional backgrounds and receive little formal schooling can, under the right circumstances, still become modern in adult life. Modern men in developing countries not only have modern attitudes, but they can be shown to behave differently. Despite popular impressions to the contrary, exposure to the influence of migration and modern institutions does not lead to psychic distress.

One of the problems threatening the existence of the modern man is boredom. Boredom indicates the condition of emptiness related to meaning and has a direct relation with political, social and economic modernity and there are two main reasons for it as individual and social. Boredom indicates the situation of pending and seesawing between two options. According to the relationship established with it, boredom has a “property of opportunity” or “spiritual erosion” and it can be divided into four groups. In this text, firstly it was mentioned about concept of boredom with its main features, then the novel named Young Days of a Little Bourgeois depicting the boredom of an intellectual and of the women who live with him was examined.

The doctrine of predestination in the Lutheran and Calvinist theology, along with the assumption of a radical separation of nature and grace as well as the material and spiritual realm, had a significant impact on social life. The salvation of the soul, the soteriological dimension of human destiny, remained dependent on the grace of God (predestination), undeserved and unfathomable. The earthly reality, the institution of the Church and good works could in no way contribute to the salvation of the soul. Martin Luther, especially at the initial stage of his reformation activities, focused on private spirituality, considering the earthly dimension of reality to be the domain of the secular power. John Calvin and his successors justified in their teachings a different attitude manifested in the interest in the earthly world based on religious ethics. The doctrine of predestination, therefore, did not result in, as one would expect, quietism but in activism. The Calvinists believed that predestination was not manifested in single good deeds but in a certain methodology of systematised life based on religious ethics. Religiousness was supposed to be expressed through activity in the world and was meant to show the glory of its Creator. Work, thrift and honesty were supposed to lead to the rebirth, i.e. “sanctification” of the world, and were the essence of what Max Weber called the spirit of capitalism. Calvinism led to changes in the approach to such economic issues as money lending at interest, work or enrichment.

Modern man seems to have lost his faith in nature. This is part of a more complicated loss of faith in himself. For the artist, anyway, nature is largely only an extension of himself, and it is primarily the artist who finds nature has become a sort of enemy. In outlining a possible new theory of our relationship with nature, we are attempting to integrate in our own work that nature which we too, as modern men, find antipathetic to our consciousness. I would like to explain more exactly what I mean by nature. This is not the nature which is looked for in empirical experience, but rather that a priori intuition of creation which we experience because of our subjective sense of our ontological contingency. A scientist, viewing what he calls facts, apprehends the causality of things, but cannot from that deduce an eternal source from which all things emanate, a source essentially different from its own emanations. For the artist, on the other hand, everything has its still centre, a centre which is somehow the very voiding of all that he perceives, an inner principle, one might say, of naughting, which is yet the most cogent affirmation which he knows of all that he sensually experiences. So we see at the very crux of our concept of nature there is a paradox, a paradox which leads the artist to distrust his own empiricism, because for him nature can never be wholly revealed. The most essential part of nature lies hidden in that which is beyond concept, and only enters into the artist’s own concepts as a certain mystery, a certain secret, or ‘shakti’, which accepts his own works as a temple for its presence, through an ineffable condescension beyond the power of the artist to understand.

OCKHAM ON NATURE AND GOD I I SHOULD LIKE TO discuss the Ockhamist argument for the existence of God from efficient causality. In particular , I intend to focus on the relation, in Ockham, between the universe and God, insofar as that relation can be elaborated by reason without the aid of Revelation. Briefly, I desire to indicate the kind of being in which Ockham's proof for the existence of God terminates. The principal philosophical enterprise of the Middle Ages is usually referred to as Fides quaerens intellectum. This means, I take it, that mediaeval thinkers, possessing the Christian faith, desired to penetrate it, to draw out its implications, and to discover in their experience the vestiges and traces of that of which the faith speaks. The mediaeval thinker, at least up to the fourteenth century, wanted to illuminate his experience by the light of his faith and to understand his faith through the reflection of its object in his experience. Knowing by faith that the world was related to God in certain ways, he wanted to discover in his experience evidence of these relations, and, in general, the manifestation of this God in whom he put his faith. The principal means used to accomplish this was philosophy . Now, of course, the term "philosophy" had a pagan connotation for these men. The ancient philosophers tried to attain by the power of human reason the beatitude that was attainable only through the grace of God. The question confronting the mediaeval theologian, to call him by his proper name (and this includes Ockham), was how much of Divine Things can human reason know. How much can the mind unillumined by Revelation know of the origin of the world, the existence and nature of God, and the destiny of man? Our task here is to bring out the answer to one of these questions by one mediaeval theologian. 69 70 EARL R. WOODS Concerning the proofs for the existence of God, it is important , especially for the Christian thinker, to determine as precisely as possible what sort of being he would denominate as "God"; that is, one must first ask what kind of being one would recognize as God. For the Christian thinker, it is not sufficient simply to arrive at a first cause in some order or at an ultimate principle of explanation beyond which it is not necessary to go. If that were all there was to it, then this area might not be the subject of dispute it is. It is quite conceivable that the atheist or materialist could admit the existence of some such first principle, although he would deny that it is God in any usual sense of that term; it could be the universe as a whole, or some primaeval cloud of gas rotating in space, or some elementary particle. If naturalism (namely, the position which holds that " nature is all there is ") is to be avoided, then more than a mere first cause or ultimate ground is required. The real task is to identify such a cause or ground. One must show that it is neither nature nor a part of nature. The mediaevals for the most part held that transcendence was necessary. It is with this in mind that I should like to examine Ockham's proof for the existence of God. Do the principles upon which his argument rests enable him to transcend the limits of nature? Can the first cause at which he arrives be readily identifiable with the Christian God? II Ockham's philosophy has been the subject of considerable controversy. This is especially the case with regard to the question as to what place he should be assigned in the development of mediaeval philosophy. Is he a radical innovator or the representative of a well-established tradition? Is his thought a sign of the breakdown of mediaeval philosophy or no? Both sides of the controversy are provided with eminent representatives. It is sufficient to note that in his Unity of Philosophical Experience, E. Gilson discusses Ockham in a chapter entitled " The Road to Scepticism." 1 B. Geyer char1 New York: Scribners, 1937, pp. 61-91. OCKHAM ON NATURE AND GOD 71...