This paper focuses on how African national leaders can make global democracy relevant to sustainable development in Africa. Seeing the problem of sustainable development in Africa from the structural and functional angles, this paper begins with an introduction and a clarification of terms such as ‘democracy’, ‘globalization’ and ‘development’. It then analyzes the underlying foundations of global democracy and its implications to cultures of the African peoples. This paper tries to place the impact of global democracy on Africa in perspectives (...) by weighing the pros and cons of global democracy. Tracing the genesis of functional and developmental problems in the post-colonial Africa to structural problems occasioned by Africa’s colonial experience, this paper however strongly contends that the main problem militating against sustainable development in the post-colonial Africa is bad politics and mismanagement of national resources. African peoples need to be taught that some of the African national leaders are responsible for the bad condition of underdevelopment in the global period because of bad political governance ranging from the inability of African leaders to calculate all the relevant factors in the making of their policies as well as failing to provide effective technologies and competent staff to deal with rigging of elections and other electoral problems in addition to corruption and mismanagement of public funds. There is no way for the African nations to survive without production of goods and services in terms of farming, agriculture and diversification of their revenue base. National leaders of the various African nations cannot avoid policies that enable the industrialization of African nations through the provision of the basic infrastructures and viable amenities for social, economic, and political development. They should however be wary of debt traps of International Monetary Fund and World Bank because borrowing nations are often given difficult conditions that often make it difficult for them to obtain the desired benefits in terms of sustainable development. The study recommends that for sustainable development to take place in Africa there is need for national leaders to embrace good political governance that places the people at the centre of development to be manifested in guileless electoral process and effective management of the resources. This paper contends that the realization of sustainable development in African nations requires moral, political, and economic integration. It concludes with perspectives for further research on the issue. (shrink)

We argue that counterfactuals and indicative conditionals are not so different. Certain notorious differences previously observed between pairs of indicative and counterfactual sentences are actually due to the presence of an anti-abductive modal auxiliary (would) in the consequent of the counterfactual. But such auxiliaries, of which will is another example, span the counterfactual-indicative divide.

This study builds an argument for ‘embrace’ as an adequate Christian response to the refugee crisis. Against the ‘church as homogenous unit’ missiological theory of Donald McGavran and Peter Wagner, the author argues that the list of greetings in Romans 16 proves that at least some of the house churches in Rome were mixed – migrants of different backgrounds living together. Thus Paul’s exhortation to welcome one another.

The present article seeks to reconstruct the Christological meaning of the verbs “creating” and “begetting” in the Synodical letter of Ancyra (358). In order to assess the teaching of this document, the first part of the article provides an overview of the Christological use of “creating” and “begetting” from the beginning of the Arian crisis up to the eve of the synod of Ancyra. The second part studies the verbs “creating” and “begetting” in the Letter of Ancyra. The synodical document (...) makes an original and significant theological effort, purifying and complementing both the notion of “creation” (Prv 8:22) and “generation” (Prv 8:25), in order to grasp the perfect notion of the eternal birth of the Son. This understanding is confirmed by Hilary of Poitiers. (shrink)

'Que devrions-nous croire?' est la question centrale des débats philosophiques en éthique de la croyance, un champ complexe de philosophie contemporaine où se mêlent la normativité, les théories de la connaissance et la psychologie. Spécifiquement, ce livre aborde la question de si nous devrions croire certaines choses parce qu'elles sont vraies ou parce qu'elles sont utiles. Que croire lorsque les preuves s'opposent aux avantages pratiques d'entretenir une certaine croyance? Sous quelle condition devrions-nous croire quelque chose d'avantageux, bien que faux? Ces (...) questions ne peuvent faire l'économie d'autres débats portant sur notre autonomie et notre responsabilité quant à nos croyances. De par ces chemins sinueux vers les horizons normatifs de la croyance se dévoilent des questions sur les limites de l'activité philosophique."--Page 4 of cover. (shrink)

The original work has been a favorite of both scholars and laypeople for its straightforward style, in contrast to other medieval writings on ethics that are largely theoretical and reflective.

Uno de los motivos recurrentes del pensamiento contemporáneo, es la indagación sobre el concepto, la representación y la valoración de la comunidad como una dimensión de la experiencia, en particular en su incidencia política/impolítica. Pero "comunidad" se ha manifestado como un "semantema" elusivo, es decir, una familia de nociones y asociaciones significativas, que abren y complejizan más y más la búsqueda de un concepto preciso, hasta empujarnos hacia las típicas "vías negativas" para la caracterización o definición del mismo. A modo (...) de hipótesis, sin pretender con ello construir un esquema abarcador, sostendré que hay un núcleo estético en ese semantema, aludiendo con "estética" a la presencia, en el punto pivote de la constelación que delimita "lo comunitario", de términos como sonido/silencio, diferencia, doble, forma, identidad, imagen y semejanza. Se trata mayormente, como es evidente, de significaciones construidas sobre los planos auditivo y visual de lo sensorio. Como una especificación de dicha hipótesis, ensayaré la elaboración de una noción de comunidad a partir de la pregunta acerca de cuándo hay comunidad. La respuesta a articular, es que hay comunidad cuando hay imagen, esto es, corporización de una semejanza y de un sentido, capaces de conjurar tanto la amenaza de lo informe como la de la forma sin semejanza. El fundamento último de esta hipótesis, es que nuestro ser-en-común originario toma consistencia en el plano de lo sensible porque se vincula a la insuficiencia de toda representación para subordinarlo a un concepto, pues se presenta aquí, entre comunidad y concepto, la misma distancia infranqueable que hay entre la existencia y su teorización. One of the recurrent motifs of contemporary thought is the inquiry about the concept, representation and valuation of community as a dimension of experience, particularly in its political/impolitic influence. But "community" has proved to be an elusive semanteme, i.e., a family of notions and significant associations that make the search for a precise concept very complex, pushing us to the typical "negative ways" for its characterization or definition. As a hypothesis, and with no intention of building an all-encompassing frame, I will hold that there is an aesthetic nucleus to this semanteme, understanding "aesthetic" as the presence of terms such as sound/silence, difference, double, shape, identity, image and likeness, occurring at the very pivot point of the constellation that defines "the communitarian". It refers mostly to significances related to the hearing and seeing senses. Following this hypothesis, I will try to define a notion of community answering the question of when a community occurs. The answer to this being that there is a community when there is an image; that is, the embodiment of a likeness and a sense that can thwart the threat of what is shapeless or of a shape with no likeness. The ultimate foundation of this hypothesis is that our original being-in-common becomes consistent to the senses because of its inability to subordinate to a concept, as happens with any representation, being the unbridgeable distance between community and its concept the same there is between existence and its theorization. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

ḥeleḳ 1. A-Ṭ -- ḥeleḳ 2. Y-S -- ḥeleḳ 3. ʻA-T.

We've all heard the expression "can't see the forest for the trees." But when considering the role of technology in education, it seems that many of us suffer from this obscured view. Of course, it's easy to understand why: new tools are sometimes fascinating, and new technologies often enjoy a certain coolness quotient. But ultimately, it is the way in which these technologies are incorporated into the classroom -- and their underlying pedagogy -- that is the foremost determiner of whether (...) the educational treatment will facilitate learning. The hardware and software are largely irrelevant. The truly important issue here is what the student needs to learn, and how the tools support that learning. (shrink)