Dr. Haught introduced theologian Paul Ricoeur’s concept of the three stages of religious faith
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Java course in Hyderabad - 0 views
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If you're looking to learn Java in Hyderabad, Kosmik Technologies is a great place to start. With a team of experienced trainers and state-of-the-art facilities, Kosmik offers a comprehensive Java course that covers all aspects of the programming language. The course starts with an introduction to Java, covering topics like data types, control structures, and arrays. From there, you'll learn about object-oriented programming concepts like classes, objects, inheritance, and polymorphism. You'll also cover more advanced topics like interfaces, collections, and exception handling. The course is designed to be hands-on, with plenty of practical exercises and real-world examples. You'll get to work on projects that simulate real-world scenarios, giving you the opportunity to apply your newfound skills in a practical setting. At Kosmik, the trainers are not only knowledgeable and experienced, but also passionate about teaching. They take the time to explain complex concepts in a way that is easy to understand, and are always available to answer your questions and provide guidance. Overall, if you're looking for a comprehensive Java course in Hyderabad, Kosmik Technologies is an excellent choice. With its experienced trainers, practical approach, and state-of-the-art facilities, you'll get the skills and knowledge you need to succeed in the world of Java programming.
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BYU Devotional: The Most Important Three Things in the World - Brett G. Scharffs - 0 views
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The first stage, childlike faith, may be likened to the clear, unimpeded view that one enjoys standing atop a tall mountain.7 As children, our faith is simple and uncritical, and we can see clearly in every direction.
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The second stage Ricoeur calls the desert of criticism. At some point, often during adolescence, we descend from the mountain of childlike faith and enter the critical world. We might label this world “high school” or, better yet, “college.” Here we find that others do not share our faith. In fact, some openly disparage what we hold dear. We learn that the very idea of faith is thought by many to be childish or delusional. We may become skeptical, perhaps even cynical.
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The desert of criticism is akin to being in the midst of a blinding sandstorm, where you are forced to lean into the wind and take one step at a time without a clear view of where you are going. Walking by faith becomes difficult. Some of our former beliefs cannot survive the desert of criticism.
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Ricoeur did not malign the desert of criticism, for some childish beliefs are incorrect and should be abandoned
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Furthermore, it is only in coming down from the mountain that we are able to enter into the world and engage others who are different from us. To a great extent this is where life is lived and where we can make a difference in the world. Some people never leave the desert of criticism, and in time the memory of their childlike faith may dim. After prolonged exposure to the desert of criticism, some even lose their faith altogether. Ricoeur maintained that once one has entered the desert of criticism, it is not possible to return to the mountain of childlike faith. It is a little like leaving Eden. Something has been lost; life and faith can never be quite so simple again
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But he held out the possibility of a third stage of religious faith. On the other side of the desert of criticism lies another mountain, not as tall as the mountain of childlike faith, with views that are not quite as clear and unobstructed. But we can, as Dr. Haught explained it, remove ourselves periodically from the desert of criticism and ascend this somewhat less majestic mountain. Ricoeur calls this possibility of a second faith “postcritical” naveté or a “second naveté.”
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Our faith will not be as simple as it once was, but it need not be lost. In fact, I believe our faith may become more powerful than before, for it will have weathered and survived the assaults of the desert of criticism.
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Social Media for Branding - 0 views
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Here is the comment I left on the SlideShare website: This is super important stuff, thank you for sharing. In our digital age, a person's ability to market themselves on the web is a form of social capital. The more people follow us on Twitter, Facebook, and the blogosphere, the greater influence we can have. It makes me think about what happens in the book, 'Ender's Game' by Orson Scott Card. In the story, Peter and Valentine publish a lot of political commentary under aliases which eventually have a huge impact on world politics. Our future world may be run by those who can best market themselves and let their voice be heard.
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Newsroom - The Church of Jesus Christ of Latter-day Saints - 0 views
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Today we have a modern equivalent of the printing press in the Internet and all that it means. The Internet allows everyone to be a publisher, to have their voice heard,
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New Media is facilitating a world-wide conversation on almost every subject including religion, and nearly everyone can participate. This modern equivalent of the printing press is not reserved only for the elite.
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may I ask that you join the conversation by participating on the Internet, particularly the New Media, to share the gospel and to explain in simple, clear terms the message of the Restoration
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we have a major responsibility as Latter-day Saints to define ourselves, instead of letting others define us
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Every disciple of Christ will be most effective, and do the most good by adopting a demeanor worthy of a follower of the Savior of the world.
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This is your world, the world of the future, with inventions undreamed of that will come in your lifetime as they have in mine. How will you use these marvelous inventions? More to the point, how will you use them to further the work of the Lord?
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The printing press and other media have allowed us to take the Lord’s message to almost every corner of the earth.
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Make sure that the choices you make in the use of new media are choices that expand your mind, increase your opportunities, and feed your soul.
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Internet Censorship: Debate Continues Over Google and YouTube's Effect on the Real World - 0 views
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I am not sure where I fall on this argument. I certainly do not believe that the Government should regulate youtube any more than currently does but I am not sure whether youtube is a mirror that reflects societal values or whether it is actually an integral part in influencing them. What do you think?
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Communication is never motivated purely by a desire to convey information about the world, it is always an attempt to alter that world, even if only to make a few quid or re-establish an old friendship.
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How The World Spends Its Time Online | - 3 views
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I love the graphics on this page. I think I gained a substantial amount of info in bout 2 minutes by just glancing through.
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to me it's too much. we are spending our lives online in a world that can be valuable, but most of the time is not. it is so hard to balance time online with time doing other productive things. So much of our lives requires us to be on the computer, ugh.
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I'm as interested by the host site for this graphic (visualeconomics.com) as I am the information it reveals about how we spend time online.
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So, this begs the question... are we spending too much time on the Internet, too little? Or are we using our time online poorly or wisely? (We - personally, nationally, globally).
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The Crystal Palace/ The Great Exhibition of 1851 - 0 views
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The London Borough of Bromley, who own the park today, together with the Crystal Palace Foundation, have recently submitted an outline proposal the National Heritage Lottery Fund to restore much of the park to its former glory.
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The Crystal Palace itself was destroyed by fire on November 30th 1936, following which the area lost much of its focus and began to decline. But many of the most important events in the history of the Crystal Palace took place in the grounds, which retain much of their original overall layout today and are a Grade II listed historic park.
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The park also contained unrivaled collections of statues, many of which were copies of great works from around the world, and a geological display which included a replica lead mine and the first attempts anywhere in the world to portray life-size restorations of extinct animals, including dinosaurs.
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This "bigger and better" building was divided into a series of courts depicting the history of art and architecture from ancient Egypt through the Renaissance, as well as exhibits from industry and the natural world.
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The Crystal Palace was originally designed by Sir Joseph Paxton in only 10 days and was a huge iron goliath with over a million feet of glass.
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The Great Exhibition of 1851 in London was conceived to symbolize this industrial, military and economic superiority of Great Britain.
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Communist Manifesto (Chapter 2) - 0 views
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The Communists do not form a separate party opposed to the other working-class parties. They have no interests separate and apart from those of the proletariat as a whole. They do not set up any sectarian principles of their own, by which to shape and mould the proletarian movement.
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1. In the national struggles of the proletarians of the different countries, they point out and bring to the front the common interests of the entire proletariat, independently of all nationality. 2. In the various stages of development which the struggle of the working class against the bourgeoisie has to pass through, they always and everywhere represent the interests of the movement as a whole.
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formation of the proletariat into a class, overthrow of the bourgeois supremacy, conquest of political power by the proletariat.
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The theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer.
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but the abolition of bourgeois property.
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We Communists have been reproached with the desire of abolishing the right of personally acquiring property as the fruit of a man’s own labour, which property is alleged to be the groundwork of all personal freedom, activity and independence.
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, that quantum of the means of subsistence which is absolutely requisite to keep the labourer in bare existence as a labourer.
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allowed to live only in so far as the interest of the ruling class requires it.
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By freedom is meant, under the present bourgeois conditions of production, free trade, free selling and buying.
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It has been objected that upon the abolition of private property, all work will cease, and universal laziness will overtake us.
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bourgeois society ought long ago to have gone to the dogs through sheer idleness;
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Do you charge us with wanting to stop the exploitation of children by their parents? To this crime we plead guilty
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But, you say, we destroy the most hallowed of relations, when we replace home education by social. And your education! Is not that also social, and determined by the social conditions under which you educate, by the intervention direct or indirect, of society, by means of schools, &c.?
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Our bourgeois, not content with having wives and daughters of their proletarians at their disposal, not to speak of common prostitutes, take the greatest pleasure in seducing each other’s wives.
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to freedom of commerce, to the world market,
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In proportion as the exploitation of one individual by another will also be put an end to, the exploitation of one nation by another will also be put an end to. In proportion as the antagonism between classes within the nation vanishes, the hostility of one nation to another will come to an end.
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The charges against Communism made from a religious, a philosophical and, generally, from an ideological standpoint, are not deserving of serious examination.
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The ruling ideas of each age have ever been the ideas of its ruling class.
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traditional property relations
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to centralise all instruments of production in the hands of the State
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Nevertheless, in most advanced countries, the following will be pretty generally applicable.
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Communist Manifesto (Chapter 1) - 1 views
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holy alliance to exorcise
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All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life, and his relations with his kind.
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It compels all nations, on pain of extinction,
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The bourgeoisie has subjected the country to the rule of the towns.
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Because there is too much civilisation, too much means of subsistence, too much industry, too much commerce.
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He becomes an appendage of the machine, and it is only the most simple, most monotonous, and most easily acquired knack, that is required of him.
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Not only are they slaves of the bourgeois class, and of the bourgeois State; they are daily and hourly enslaved by the machine, by the overlooker, and, above all, by the individual bourgeois manufacturer himself.
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All are instruments of labour, more or less expensive to use, according to their age and sex.
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At this stage, the labourers still form an incoherent mass scattered over the whole country, and broken up by their mutual competition.
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Thereupon, the workers begin to form combinations (Trades’ Unions) against the bourgeois; they club together in order to keep up the rate of wages; they found permanent associations in order to make provision beforehand for these occasional revolts. Here and there, the contest breaks out into riots.
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so now a portion of the bourgeoisie goes over to the proletariat,
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The proletarian is without property; his relation to his wife and children has no longer anything in common with the bourgeois family relations;
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The proletarian movement is the self-conscious, independent movement of the immense majority, in the interest of the immense majority.
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Its fall and the victory of the proletariat are equally inevitable
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By bourgeoisie is meant the class of modern capitalists, owners of the means of social production and employers of wage labour
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By proletariat, the class of modern wage labourers who, having no means of production of their own, are reduced to selling their labour power in order to live.
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immensely facilitated means of communication, draws all, even the most barbarian, nations into civilisation
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First World War.com - A Multimedia History of World War One - 0 views
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An interesting site with a lot of information about World War I. It is also fascinating because it was put together to get the information up, not necessarily to be scholarly. This goes along with what we have been talking about in class---put the information and ideas out there, even before making sure they are ready for scholarly approval.
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The Internet? We Built That - NYTimes.com - 1 views
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What sounds on the face of it like the most utopian of collectivist fantasies — millions of people sharing their ideas with no ownership claims — turns out to have made possible the communications infrastructure of our age.
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Peer networks laid the foundation for the scientific revolution during the Enlightenment, via the formal and informal societies and coffeehouse gatherings where new research was shared. The digital revolution has made it clear that peer networks can work wonders in the modern age.
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We have an endless supply of folklore about heroic entrepreneurs who changed the world with their vision and their force of will. But as a society we lack master narratives of creative collaboration.
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what the Internet and its descendants teach us is that there are now new models for doing things together, success stories that prove convincingly that you don’t need bureaucracies to facilitate public collaboration, and you don’t need the private sector to innovate
Distinguishing Fact From Fiction in a Fast-Paced Digital World - 0 views
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MediaBerkman » Blog Archive » Matthew Battles on Going Feral on the Net: the ... - 0 views
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Twitter, Facebook, and social activism : The New Yorker - 2 views
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This is in many ways a wonderful thing. There is strength in weak ties, as the sociologist Mark Granovetter has observed. Our acquaintances—not our friends—are our greatest source of new ideas and information. The Internet lets us exploit the power of these kinds of distant connections with marvellous efficiency. It’s terrific at the diffusion of innovation, interdisciplinary collaboration, seamlessly matching up buyers and sellers, and the logistical functions of the dating world. But weak ties seldom lead to high-risk activism.
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The evangelists of social media don’t understand this distinction; they seem to believe that a Facebook friend is the same as a real friend and that signing up for a donor registry in Silicon Valley today is activism in the same sense as sitting at a segregated lunch counter in Greensboro in 1960.
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Boycotts and sit-ins and nonviolent confrontations—which were the weapons of choice for the civil-rights movement—are high-risk strategies. They leave little room for conflict and error. The moment even one protester deviates from the script and responds to provocation, the moral legitimacy of the entire protest is compromised.
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A networked, weak-tie world is good at things like helping Wall Streeters get phones back from teen-age girls.
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These events in the early sixties became a civil-rights war that engulfed the South for the rest of the decade—and it happened without e-mail, texting, Facebook, or Twitter.
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The cadre of prominent bloggers, like Andrew Sullivan, who championed the role of social media in Iran, Esfandiari continued, misunderstood the situation. “Western journalists who couldn’t reach—or didn’t bother reaching?—people on the ground in Iran simply scrolled through the English-language tweets post with tag #iranelection,” she wrote. “Through it all, no one seemed to wonder why people trying to coordinate protests in Iran would be writing in any language other than Farsi.”
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“It is time to get Twitter’s role in the events in Iran right,” Golnaz Esfandiari wrote, this past summer, in Foreign Policy. “Simply put: There was no Twitter Revolution inside Iran.”
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Let Dialogue begin | openDemocracy - 0 views
www.opendemocracy.net/...let-dialogue-begin
digiciv democracy open internet dialogue government media blog
shared by Kevin Watson on 30 Sep 10
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Globalization has shaped our era. Technology has minimized distances; ideas, values and news cross borders quicker than ever before. New definitions and complex debates over our identities as international and national citizens have arisen as a result. As Dr. Martin Luther King Jr. puts it: “We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.”