Suchergebnisse

The objective of this research is to determine the level of integration of 3 values namely integrity, commitment and corporate social responsibility which are part of SVD's organizational culture to its 3 human resource activities namely hiring, training & development, and compensation and benefits The respondents of this research were employees of Divine Word College academic institutions located in different areas in the Philippines. A self-made questionnaire that was subjected to validity and reliability tests was distributed online and 405 questionnaires were retrieved. The collected data were processed and analyzed using SPSS 22.0. Results show that the 3 values are integrated into the 3 major human resource activities such that integrity, commitment, and corporate social responsibility are integrated into the hiring, training & development, and compensation and benefits.

SCHOLAR SPEAK OF THE PALESTINIANS AS DISORGANIZED IN SPITE OF THE SEVERAL MUSLIM INSTITUTIONS OF PRESTIGE AND POWER: THE SUPREME MUSLIM COUNCIL, THE PIOUS FOUNDATIONS, THE RELIGIOUS LEADDERSHIP OF THE MAJOR CITIES, ESPECIALLY OF JERUSALEM. AGAINST A NETWORK OF TRADITIONAL MUSLIM RELIGIOUS INSTITUTIONS, THE PALESTINIAN POLITICAL FAILURES ARE READ AS BUT ONE MORE EXAMPLE OF THE GENERAL STAGNATION AND POLITICAL UNDERDEVELOPMENT OF THE MODERN MUSLIM WORLD.

What does it mean to have a deity as a ruler in the contemporary Indian sociopolitical context? How does a divine entity act as a governing authority in modern society while retaining relevance and considerable influence within the everyday lives of its subjects? These are some questions that this article tries to pursue in an attempt to understand the multiple, interconnected channels through which the sovereignty of a deity is exercised and reinforced in the context of the Kullu district in the Indian Himalayas. Drawing from ethnographic fieldwork conducted in Kullu, this article argues that the agency of the deity operates through a network of actors individually invested in protecting the sovereignty of the deity and, by extension, the distributed nature of this sovereignty. The paper discusses how the deity's sense of agency as an individual sovereign agent is an important factor within the cosmopolitical landscape of Kullu, where the deity institution acts as a form of local governance coexisting with the state.

Without knowing its exact dimensions, political scientists have taken government to be the primary unit for the study of political behavior. No matter how far modern analysis appears to be from the formalism embodied in mere descriptions of government, political science still assumes that the institutions of government form the major system within which political activity is embedded.1 Government is understood not simply as the organization ordering political activity, but also as the foundation of the moral community within which people live. Government not only symbolizes but also defines appropriate political behavior, proper political associations, and, of course, legality and illegality. Government is thought to define right by virtue of its possession of legitimacy, a power that holds people together through their adherence to a public morality supposedly articulated and certified through the government.2 Political scientists attribute legitimacy to governments when it appears that the community over which such governments rule is cohesive. The legitimacy of government is understood as an isomorphism of the coherence of the political community.

Zwischen dem zionistischen State-Building in den 40er Jahren und dem gegenwärtigen palästinensischen Aufbau staatlicher Strukturen gibt es eine Reihe von Parallelen. Wie am historischen Beispiel der Rolle von Histadrut und Jewish Agency ausführlich gezeigt wird, nehmen starke gesellschaftliche Organisationen prägenden Einfluss auf den Charakter des zu errichtenden Staates, verändern sich aber auch selbst in dem konfliktreichen Prozess der neuen Macht- und Ressourcenverteilung. Diese Dynamik zwischen Zivilgesellschaft und Staat ist auch charakteristisch für das palästinensische State-Building. (DÜI-Hns)

Résumé L'institutionnalisme fait un usage large et statique de la notion d'institution en reprenant, sans discussion ni exclusion, les définitions diverses des auteurs qu'il regroupe. Jusqu'à la révolution sémantique du XVIIIe siècle, institution est au contraire un mot rarement utilisé, qui a un sens restreint et dynamique. La société traditionnelle repose sur des statuts et des privilèges de personnes qui règlent leurs croyances et leurs mœurs sur des coutumes. Ni les premiers, ni ces dernières, ne sont vécus et pensés comme ayant été institués. La monarchie se perpétue dans un univers de représentations qui la réfèrent à un ordre supérieur, divin, du monde, et non à celui d'institutions qui la feraient relever d'un ordre inférieur, humain. Les premiers usages non théologiques de la notion d'institution, à partir du XVIIe siècle, sont le fait de penseurs qui veulent rendre compte du développement simultané de l'absolutisme monarchique et d'un appareil d'Etat qui ne peut plus être seulement rapporté à l' Etat du roi et du royaume . Ces usages entraînent un isolement des catégories de politique et d'économique dans l'analyse des phénomènes de pouvoir et de richesse jusqu'alors séparés. Mais cette autonomie des deux domaines dans "l'institution de la société" se réalise en sens contraire, la catégorie du politique ayant besoin de l'institution pour régler le pouvoir quand celle d'économie la rejette comme entrave à l'échange se réglant seul. La stabilité recherchée après la Révolution, sur la base de ce qu'elle a institué, ouvre la voie aux premières définitions larges et statiques qui sont encore les nôtres.

The role of marriage and family strengthening with regard to religious commandments and ethics is not concealed from people who follow the divine commands and basic teachings of the Holy books and prophets. However, nowadays in many western societies, the principles of natural marriage are violated. The new forms of marriage are called abnormal, unnatural, and unusual forms of marriage among individuals including the same or opposite sex. Unnatural marriage can't be classified as a natural and legal contract. Note that both natural and unnatural forms of marriage have their own principles. Therefore, the recent research aims at analyzing the main reasons against unnatural marriage using analytical and library methods with regard to the fact that unnatural marriage has threatened standard marriage and family foundation. In this research, we rely on verses of Quran. All the data have been gathered by experts in the field of family affairs especially those who witnessed homosexual marriage and observed both personal and social difficulties of homosexual individuals.

Cardinal George I d'Amboise is known for his clerical and political functions. When he had reached the height of his glory, by combining the apostolic functions of legate in France and Avignon, and political functions of first counsellor to King Louis XII, he had a splendid private palace built in Gaillon, within which he had several chapels erected. A set of stalls was built, between 1509 and 1518, for the high chapel whose apse is exactly superimposed on that of the low chapel. These stalls are kept in the Basilica of St. Denis, and are the only work, among those commissioned by the cardinal, which has come down to us in almost complete integrity. Like the Château de Gaillon, they present a mix of styles specific to their time, happily combining Gothic and ancient vocabulary. Italian craftsmen came to the site in 1509 and created the marquetry panels. Among them was Giovanni Barili who led this team. All the innovative elements were realized that year. The death of the cardinal in 1510 blocked the work, which was taken over in 1516 by Nicolas Castille. He created a few elements but not enough to make the fourteen stalls planned, so there are only twelve. The elements that were restored or created under Viollet-le-Duc have not altered the appearance or iconography of the ensemble. The sculpted scenes are chosen from the lives of saints or have been inspired by engravings of G. Reisch's Margarita philosophica or Ovid's Metamorphoses. The inlaid scenes call upon the Calendar of the Shepherds, the Book of Hours of Louis de Laval and the dialogue between the sibyls and the virtues links them to the collection of the Divine Institutions of Lactance. The humanist spirit of George I d'Amboise was thus able to reveal itself in the valorization of the ancient spirit and the care he put into dispensing this culture. ; Le cardinal Georges Ier d'Amboise est connu pour ses fonctions cléricales et politiques. Lorsqu'il eut atteint le faîte de sa gloire, en réunissant les fonctions apostoliques, de légat en France et en ...

Cardinal George I d'Amboise is known for his clerical and political functions. When he had reached the height of his glory, by combining the apostolic functions of legate in France and Avignon, and political functions of first counsellor to King Louis XII, he had a splendid private palace built in Gaillon, within which he had several chapels erected. A set of stalls was built, between 1509 and 1518, for the high chapel whose apse is exactly superimposed on that of the low chapel. These stalls are kept in the Basilica of St. Denis, and are the only work, among those commissioned by the cardinal, which has come down to us in almost complete integrity. Like the Château de Gaillon, they present a mix of styles specific to their time, happily combining Gothic and ancient vocabulary. Italian craftsmen came to the site in 1509 and created the marquetry panels. Among them was Giovanni Barili who led this team. All the innovative elements were realized that year. The death of the cardinal in 1510 blocked the work, which was taken over in 1516 by Nicolas Castille. He created a few elements but not enough to make the fourteen stalls planned, so there are only twelve. The elements that were restored or created under Viollet-le-Duc have not altered the appearance or iconography of the ensemble. The sculpted scenes are chosen from the lives of saints or have been inspired by engravings of G. Reisch's Margarita philosophica or Ovid's Metamorphoses. The inlaid scenes call upon the Calendar of the Shepherds, the Book of Hours of Louis de Laval and the dialogue between the sibyls and the virtues links them to the collection of the Divine Institutions of Lactance. The humanist spirit of George I d'Amboise was thus able to reveal itself in the valorization of the ancient spirit and the care he put into dispensing this culture. ; Le cardinal Georges Ier d'Amboise est connu pour ses fonctions cléricales et politiques. Lorsqu'il eut atteint le faîte de sa gloire, en réunissant les fonctions apostoliques, de légat en France et en ...

Cardinal George I d'Amboise is known for his clerical and political functions. When he had reached the height of his glory, by combining the apostolic functions of legate in France and Avignon, and political functions of first counsellor to King Louis XII, he had a splendid private palace built in Gaillon, within which he had several chapels erected. A set of stalls was built, between 1509 and 1518, for the high chapel whose apse is exactly superimposed on that of the low chapel. These stalls are kept in the Basilica of St. Denis, and are the only work, among those commissioned by the cardinal, which has come down to us in almost complete integrity. Like the Château de Gaillon, they present a mix of styles specific to their time, happily combining Gothic and ancient vocabulary. Italian craftsmen came to the site in 1509 and created the marquetry panels. Among them was Giovanni Barili who led this team. All the innovative elements were realized that year. The death of the cardinal in 1510 blocked the work, which was taken over in 1516 by Nicolas Castille. He created a few elements but not enough to make the fourteen stalls planned, so there are only twelve. The elements that were restored or created under Viollet-le-Duc have not altered the appearance or iconography of the ensemble. The sculpted scenes are chosen from the lives of saints or have been inspired by engravings of G. Reisch's Margarita philosophica or Ovid's Metamorphoses. The inlaid scenes call upon the Calendar of the Shepherds, the Book of Hours of Louis de Laval and the dialogue between the sibyls and the virtues links them to the collection of the Divine Institutions of Lactance. The humanist spirit of George I d'Amboise was thus able to reveal itself in the valorization of the ancient spirit and the care he put into dispensing this culture. ; Le cardinal Georges Ier d'Amboise est connu pour ses fonctions cléricales et politiques. Lorsqu'il eut atteint le faîte de sa gloire, en réunissant les fonctions apostoliques, de légat en France et en ...

While relatively early we see that some of the prominent Indian gods and diis minores are current interlocutors of the Buddha, at some point epic's characters are introduced in Buddhist narrative and become even 'divinized/deified' figures, some of them as mere name, other with a subtle reference to their original and specific physiognomy if not pedigree. On their part, the lords of land essentials in regulating social order were possibly the first agents with whom the Buddhists entered mundane transactions with the hosting society for the sake of installing the institution. And the success of the enterprise was depending upon the subtle 'coalescence' of their respective common law and/or juridical system. The hierarchy of the various divinities attested in epigraphy and in secular documents while in a way indicates the degree of reciprocal permeability of the Buddhist institution and the outer society, equally informs the historian about the possible itineraries taken by texts and their conveyors.

AbstractSince the earliest human societies, there has been an ongoing struggle between hierarchy and resistance to hierarchy, and this struggle is a major driver of the evolution of moralities and of institutions. Attempts to initiate or sustain hierarchies are often met with resistance; hierarchs then adopt new strategies, which in turn prompt new strategies of resistance; and so on. The key point is that the struggle is typically conducted using moral concepts in justifications for or against unequal power and involves the stimulation of the moral emotions. Both parties to the struggle treat morality as a valuable strategic resource; and the dynamic of interaction between hierarchs and resisters generates changes in that resource. The hierarch/resister struggle is in part a competition between moral concepts and justifications, and that competition drives the emergence of new moral concepts and justifications, just as competition in other contexts generates innovations. Among the moral concepts generated by the struggle are the following: authority, legitimacy, aristocracy, the divine right of kings, the mandate of heaven, natural rights, civil and political rights, constitutionalism, the rule of law, sovereignty, collective self-determination, exploitation, oppression, and domination.

Résumé Le capitalisme a une histoire. La révolution industrielle anglaise et la révolution politique française ont donné, dès le début, à la raison instrumentale et à l'individu libre, une place de premier choix. Elles ont donc accouché simultanément du capitalisme et de la démocratie. Si celles-ci sont en partie complémentaires, elles sont surtout contradictoires. En effet, c'est la raison instrumentale qui a triomphé et l'individu libre a été de plus en plus nettement instrumentalisé, d'abord par la bureaucratie, ensuite par la technocratie, et, de nos jours, par le management stratégique. L'entreprise a été alors promue « institution divine » avec comme conséquences l'obligation pour tous ses membres d'adhérer passionnellement à ses valeurs et à ses leaders, et d'accepter leur propre atomisation et la liquidation des collectifs. Cette issue est-elle fatale ? Quelques possibilités de dégagement de cette situation sont proposées.