Now showing items 29542-29561 of 86160

    • Fa 50 anys hi va haver un concili... [Fifty years ago there was a council…]

      Codina, Víctor (Cristianisme i Justícia, 2012)
      "Vivim a un ritme tan accelerat que un esdeveniment de fa 50 anys fàcilment pot quedar enterrat en l’oblit si no es fa un esforç per recuperar-ne la memòria. Aquest quadern més que una crònica vol ser una reflexió sobre el significat present i futur d'un Concili que va intentar canviar l'Església."
    • «Fa més feliç donar que rebre» (ac 20,35). ["More blessed to give than to receive" (Acts 20.35)]

      Borrell, Agustí (Facultat de Teologia de Catalunya, 2010)
      "El professor Josep Rius-Camps és un mestre dels Fets dels Apòstols. Ha dedicat les seves millors energies d’investigador infatigable a l’estudi de l’obra llucana, especialment de la segona part. Amb una actitud de recerca constant, ha escrit multitud d’articles i fins i tot diversos comentaris sobre el llibre dels Fets. La seva mirada, sempre nova i creativa, convida a mantenir l’atenció contínua en el text i en cada un dels seus detalls, i a observar-lo sense prejudicis ni interpretacions establertes. Que serveixin com a petit homenatge d’admiració i agraïment aquestes breus consideracions sobre un text singular dels Fets dels Apòstols". ["Professor Josep Rius-Camps is a master of Acts. He devoted his best energies to the study of tireless research work Lukan, especially the second half. With an attitude of ongoing research, has written many articles and even several commentaries on the book of Facts. His eyes, always new and creative invites maintain continuous attention in the text and in each of its details, and to observe it without prejudice or established interpretations. Which serves as a tribute of admiration and thank these brief considerations unique text of Acts".]
    • Fables and proverbs from the Sanskrit

      Wilkins, Charles (George Routledge & Sons, 1886)
      In the family of languages to which English belongs, the Indo-European Family, Sanskrit is eldest brother. The parent language was spoken in a remote prehistoric time by a people living somewhere about the five rivers of the Punjab. By migrations of that people westward there were afterwards established all the nations of the Iranian, Slavonic, Celtic, Teutonic and Classical stocks. The parent language, Aryan, has itself long since been lost ; but its words, subjected to regular varieties of change, have passed into many lands. Additions have been many, but those words of which the roots are common to us all, bear witness to the common origin of the chief nations of Europe, and to their brotherhood with races now in India.
    • Fabricación del cuerpo y la economía [Manufacture of body and economy ]

      Cardoso Pereira, Nancy (DEI-RECU, 2005)
      "El libro del Levítico tiene su materialidad, es decir códigos dispuestos como referencia a las diversas dinámicas de la vida humana, que convergen en el aspecto jurídico- institucional, pero que no se pueden explicar o reducir sólo a este aspecto. Las dimensiones vitales de la vida comunitaria – desde la perspectiva de la producción hasta la reproducción de la vida material: sexo, alimentación, salud, muerte, así como la producción simbólica: ceremonias, rituales, ritos de iniciación, estructuran las motivaciones que dan significado, revelando las relaciones entre economía y religión." "The book of Leviticus has its materiality, that is to say, the codes are arranged as reference to several dynamics of human life which consort with the juridical-institutional aspect but which are not explainable or reducible to this aspect. Vital dimensions of communitarian life – like sex, food, health, death – as well as of symbolic production and reproduction – ceremonies, rituals, initiation rites – structure the motivations that give meaning revealing the relations between economy and religion."
    • Facebook Addiction

      Shirish, Ijantkar (2012)
    • Facebook's Mobile "Home" Ignores Context

      Raicu, Irina (Santa Clara University, 2013)
      "In April 2013, with great fanfare, Facebook unveiled its latest feature—a super-app for mobile devices, called "Home." If installed and kept always on (as it is clearly intended to be), Home prioritizes online social interactions above everything else. With Home, texts and images from your "friends" pop up directly onto your lock screen and home screen, and continue to surface on top of whatever else you're doing (searching, reading, watching). As Mark Zuckerberg and others involved in its design described it, the intent of Home is to "put people first"—ahead of apps"
    • Facebook, twitter, youtube y blogs, ¿aliados o enemigos de la RS? [Facebook, twitter, youtube and blogs, ¿allies or enemies of the RS?]

      FONRES S.A. (FONRES S.A., 2013)
      "Las redes sociales son un nuevo canal de comunicación. Bien usados, potencian el alcance de las acciones responsables. El 5 de junio del año pasado, la empresa Campbell Soup, famosa por ser líder en producción de sopas en los Estados Unidos, ofreció un chat con altos ejecutivos. Pero no se trató de un chat cualquiera. El objetivo era discutir y debatir, con consumidores, periodistas, bloggers y analistas de la industria, su último Balance Social. Publicó el día y la hora por medio de Twitter. ¿Cuántas empresas están dispuestas a realizar acciones de este tipo? Las redes sociales desafían la forma de comunicar, tanto para compañías como para organizaciones del Tercer Sector. Pueden ser, también, una forma de difundir iniciativas y sumar adherentes. Sin embargo, el alcance de estos nuevos medios genera verdades y falsedades que valen la pena aclarar" ["Social networking is a new communication channel. Well used, enhance the scope of responsible actions. On June 5 last year, Campbell Soup Company, famous for being a leading producer of soups in the United States, offered a chat with senior executives. But this was not just any chat. The aim was to discuss and debate with consumers, journalists, bloggers and industry analysts, his last Social Balance. he published the date and time via Twitter. How many companies are willing to perform such actions? Social networks challenge the way we communicate, both for companies and for third sector organizations. They can also be a way to disseminate initiatives and add members. However, the scope of these new media generates truths and falsehoods that are worth clarifying "]
    • Facebook: um meio de socialização on-line [Facebook: a way to socialize online]

      Fachin, Patricia (Instituto Humanitas Unisinos - IHU, 2009)
      "Essas tecnologias ajudam as pessoas a gerir melhor sua vida social da mesmamaneira como bancos de dados informatizados ajudam as empresas a controlare gerir seu inventário”, diz o pesquisador estadunidense Marco González, aocomentar o sucesso de redes sociais como Twitter e Facebook. Na entrevista quesegue, feita por e-mail, à IHU On-Line, González compara o comportamento real ao virtual, e diz que em ambas situações os sujeitos têm atitudes parecidas. “Constatamos que as pessoas são incrivelmente semelhantes a seus amigos e amigas no Facebook em termos de seus interesses culturais, sua origem, seu status socioeconômico e suas preferências políticas, para mencionar apenas algumas variáveis-chave”, assinala. Além disso, garante, essas tecnologias “proporcionam uma percepção inédita da vida pessoal e social das pessoas”."
    • Faces do catolicismo [faces of the Catholicism]

      de Aquino, Maurício (Faculdade de Filosofia, Ciência e Letras de Ribeirão Preto, 2010)
      "Os historiadores da religião no Brasil são unânimes em afirmar que vivemos em um tempo fecundo de produção historiográfica nesse campo de estudos. Os anos 1970 marcam o início desse processo de valorização do elemento religioso para a compreensão da História do Brasil, paralelamente ao movimento de renovação historiográfica em curso na Europa da época" ["Historians of religion in Brazil are unanimous that we live in a time fruitful of historical production in this field of studies. The 1970 marks the beginning of this recovery process of the religious element to understanding the history Brazil, parallel to the movement of historiographical renewal underway in Europe of time"]
    • Facetas da relação entre Budismo e Judaísmo [Facets of the relationship between Buddhism and Judaism]

      Usarsk, Frank (Faculdade de Filosofia, Ciência e Letras de Ribeirão Preto, 2007)
      "REVER: O senhor poderia nos dar uma visão acerca dos princípios “dogmáticos” e dos recursos tradicionais relevantes (sutras etc.) que têm servido como referências para o encontro judaico-budista? KATZ: O princípio budista ensinado por Buda estabelece que, onde quer que o Nobre Caminho Óctuplo seja encontrado, há seu Dharma. Isso significa que qualquer religião, até o ponto em que ensine aqueles princípios, estará de acordo com o Budismo. Do lado judaico nós temos a leitura rabínica da Torá, que ensina que há sete mitzvoth 1 básicos dados a Noé, que são obrigações para todas as pessoas e, até o ponto em que um professor adere a estes princípios, o sistema é “correto” e não idólatra, e é compatível com o Judaísmo". ["REVIEW: Could you give us an insight about the "dogmatic" principles and traditional relevant resources (sutras etc..) that have served as references for Jewish-Buddhist encounter? KATZ: The Buddhist principle taught by the Buddha states that, wherever the Noble Eightfold Path is found, there their Dharma. This means that any religion, to the point that teach those principles, will agree with Buddhism. The Jewish side we have the rabbinic reading of the Torah, which teaches that there are seven mitzvoth 1 Noah basic data, which are obligations to all people and, to the extent that a teacher adheres to these principles, the system is "correct" and not idolatrous, and is compatible with Judaism". ]
    • Facetas poco conocidas de Fidel Castro [Little known facets of Fidel Castro]

      Boff, Leonardo (Servicios Koinonia, 2016)
      "Hay otro elemento a considerar. Cada ser humano posee su porción de luz y su porción de sombra. O dicho en el dialecto de la nueva antropología: cada ser humano es sapiens y simultáneamente demens. Es decir, cada ser humano es portador de inteligencia y de un sentido de vida. Es su momento sapiens. Y simultáneamente muestra desvios y contradicciones. Es su momento demens."
    • Facets of faith

      Story, J. Lyle (Gannon Murphy, 2012)
      "Other similar tests promise that upon satisfactory completion of a set of propositional questions, participants can discover what “brand” of Christianity to which they belong. The offered test reveals a faith in various propositions, with the implication that propositional faith provides the clue for determining religion, orthodoxy and even denominational commitment. However, propositions alone guarantee nothing; Christian faith lies in a personal God who invites people to make a deeply personal commitment to Christ Jesus in a holistic manner, e.g., the Jesus-event is not only true (propositional) but true for me (personal)"
    • Facets of the relationship between Buddhism and Hinduism [Facetas da relação entre Budismo e Hinduísmo]

      Usarski, Frank (Faculdade de Filosofia, Ciência e Letras de Ribeirão Preto, 2007)
      "Could you give us an overview over the “dogmatic” principles and the relevant traditional sources (sutras etc.) that (have) serve(d) as references for the Buddhist- Hindu encounter? When we talk about “Buddhist-Hindu encounter” or “Buddhist-Hindu relations”, the first point that needs some clarification is what we mean by “Hinduism”. As a designation of a religious tradition the term is fairly new. Originally “Hindus” referred to the people living in India (or, at an earlier stage, to those living in the area of the “Hind”, i.e. the Indus river). It was only under the British colonial period that “Hinduism” was used as an umbrella term for the vast diversity of religious cults, rites, philosophical schools, etc. in India which were not Sikhs, Muslims, Jains, etc. Among the so-called neo-Hindu movement, that is, the great reform movement of the nineteenth and early twentieth century, “Hinduism” turned into a religious self-designation. In the course of this process the neo-Hindu reformers tried to create a common Hindu identity, despite the huge diversity of beliefs and practices covered by this term". ["Você poderia nos dar uma visão geral sobre os princípios "dogmáticos" e relevante fontes tradicionais ( sutras etc ) que ( ter ) servir ( d ) como referência para o budista - Encontro hindu? Quando falamos de "encontro hindu-budista " ou "relações hindu-budista " , o primeiro ponto que precisa de algum esclarecimento é o que queremos dizer com " hinduísmo " . Como designação de uma tradição religiosa , o termo é bastante novo . Originalmente " hindus " referiu-se às pessoas que vivem na Índia (ou , numa fase anterior , para aqueles que vivem na área da " Hind " , ou seja, o rio Indo ) . Foi somente sob o período colonial britânico que " Hinduísmo " foi usado como um termo guarda-chuva para a grande diversidade de cultos religiosos , ritos, escolas filosóficas , etc na Índia, que não eram muçulmanos, sikhs, jainistas , etc Entre os so- chamado movimento neo- hindu, ou seja, o grande movimento de reforma do século XIX e início do século XX , " Hinduísmo " transformou-se em uma auto-designação religiosa. No decorrer desse processo, os reformadores neo- hindus tentaram criar uma identidade hindu comum , apesar da enorme diversidade de crenças e práticas abrangidas por este termo".]
    • Facets of the relationship between Buddhism and Judaism [Facetas da relação entre Budismo e Judaísmo]

      Usarski, Frank (Faculdade de Filosofia, Ciência e Letras de Ribeirão Preto, 2007)
      "Could you give us an overview of the “dogmatic” principles and relevant traditional sources (sutras etc.) that have served as references for the Buddhist-Jewish encounter? The Buddhist principle taught by the Buddha is that wherever the eightfold noble path is found, there is his Dharma. This means that insofar as any religion teaches those principles, then it is accord with Buddhism. From the Jewish side, we have the rabbinic reading of the Torah which teaches there are seven basic mitzvoth given to Noah that are incumbent on all people, and insofar as a teacher adheres to these principles, then that system is “righteous” and not idolatrous and is compatible with Judaism". ["Você poderia nos dar uma visão geral dos princípios "dogmáticos" e relevante tradicional fontes (sutras etc) que serviram como referência para o budista, judaica encontrar? O princípio budista ensinado pelo Buda é que onde quer que o nobre caminho óctuplo é encontrado, há seu Dharma. Isto significa que, na medida em que nenhuma religião ensina esses princípios, então é acordo com o budismo. Do lado judaico, temos a leitura rabínica da Torá, que ensina há sete mitzvoth básica dada a Noé que competem em todas as pessoas, e na medida em que um professor adere a estes princípios, então esse sistema é "justo" e não idólatra e é compatível com o Judaísmo"]
    • Facilitar la vida para que continúe la existencia [Making life easier for the continued existence]

      Martínez Manzano, José Luis (Universidad de los Andes Venezuela, 2011)
      "Los fundadores de la bioética realizaron un extraordinario trabajo en tan solo cuatro décadas de existencia. En primer lugar, reunieron un cuerpo de conocimiento, hasta ese momento disperso, subestimado y malentendido. Con la salvedad que la bioética y su campo de acción: la vida, imponen un accionar dinámico y por definición siempre inacabado, capaz de adaptarse a los retos cambiantes de la humanidad y el medio ambiente" ["The founders of bioethics done a remarkable job in just four decades of existence. First, they met a body of knowledge, at that time dispersed, underestimated and misunderstood. Except that bioethics and its scope: life, impose a dynamic action and by definition always unfinished, capable of adapting to changing challenges facing humanity and the environment "]
    • Facilitating Climate Justice through Community-Based Adaptation in the Health Sector

      Ebi, Kristie L. (Mary Ann Liebert Inc. Publishers, 2009-12)
      Climate change presents real risks to human health, with the impacts unevenly distributed because of biogeophysical factors and population vulnerabilities. Although everyone is at some level susceptible to the health consequences of changing weather patterns and alterations in the geographic distribution and incidence of climate-sensitive health outcomes, there are populations and geographic regions that have enhanced vulnerability. Low-income communities and communities of color are disproportionately represented in vulnerable groups, which include the elderly, pregnant women and children, those with chronic medical conditions, people with mobility and cognitive constraints, and the urban and rural poor. Public health interventions designed and deployed in conjunction with these groups and other relevant stakeholders increases individual and community acceptance of, and the success of, the intervention, along with reducing constraints to implementation. Community-based adaptations that address the societal, cultural, environmental, political, and economic contexts that increase vulnerability enhance community resilience to climate change as well as other stressors, providing multiple benefits. Instead of creating new mechanisms for implementing community-based adaptation, there are multiple opportunities for augmenting current programs to address the health risks of climate change. One possibility is to build on Healthy Cities or Health in Cities programs.
    • Facilitating the Experience of Belonging in Web-Based Communities

      A. Kosovich, Christopher (Globalization for the Common Good, 2011)
      "It is important to consider how communication technology, particularly among innovations within web-based communities, can open new solution and idea markets on a global scale that reach beyond traditional national boundaries. However, the technical parts of technology or the lack of technology, aren’t the greatest barriers to leveraging the opportunity a global web-based community could produce. The greatest barriers to leveraging the opportunity within the global web-based community are defining the web-based community itself and what is means to be a participant in that community. Establishing a web-based community begins long before a computer server is installed, software configured, and users login. A web-based community begins when the initial creators first vision the purpose of the community and how participants engage within that community as citizens. A web-based community shares some fundamental characteristics with physical communities. According to Peter Block (2008), “community” at the core is the experience of belonging. Block explains the word “belong” carries two meanings. Firstly, “belonging” is to be related to and to be a part of something. Secondly, “belonging” has to do with being an owner, acting as a creator and co-creator of the community. Both of these meanings are important in the web-based community just as they are in a physical community. Ultimately, simply having a username/password combination to login to an online space signifying membership does not create community. The username/password may be the first step for a user to become related with a web-based community, but the ability to be a creator within that community is also important. Before any technology is installed, it is critical to examine the purpose of the web-based community along with the ways participants will create and co-create within that community."(pg 1-2)
    • Facilitating the integration of prevention in primary care

      Beaulieu, Marie-Dominique (Canadian Medical Association, 2001)
      "I n this issue (page 757) we have the opportunity to read the results of a randomized controlled trial involving 46 Ontario health service organizations that evaluated a multifaceted intervention delivered by nurses trained in prevention facilitation to improve prevention in primary care.1 For this reason alone, Jacques Lemelin and colleagues are to be congratulated. The initiative is all the more interesting given that the statistically significant results favour the intervention. The carefully done study follows in the tradition of the practice facilitator method, which, as it is applied, integrates the principles of behaviour modification and quality-assurance management among professionals."
    • Facilitation of Competing Bids and the Price of a Takeover Target

      Png, Ivan P.L.; Hirshleifer, David A. (1989)
      We present a model of corporate acquisitions in which initially uninformed bidders must incur costs to learn their (independent) valuations of a potential takeover target. The first bidder makes either a preemptive bid that will deter the second bidder from investigating or a lower bid that will induce the second bidder to investigate and possibly compete. We show that the expected price of the target may be higher when the first bidder makes a deterring bid than when there is competitive bidding. Hence, by weakening the first bidder's incentive to choose a preemptive bid, regulatory and management policies to assist competing bidders may reduce both the expected takeover price and social welfare
    • Facing Fragmenting Cultures

      Matthews, John (Baptist Ministers Fellowship, 2001)
      "Why is that so many prefer to believe without belonging? One reason is the individualistic nature of postmodernist culture, as mentioned above. Another is negative experiences of churches, their services, activities, members or clergy. We know all too well, that the Church is a company of sinners, and will be prone to failing (Goodliff, 111 ), which serves to remind us of how important it is for the Church to be raised time and time again and, in the power of the Holy Spirit, to become increasingly Christ-like. lt is above all by the character of its communal life that it witnesses, that it proclaims the gospel and serves the world (Lindbeck, quoted Clapp, 90). The Church is a test case of its own gospel message (Greenwood, 41 ). This means that strengthening distinctive Christian community is at once one of most essential and the most formidable challenges the church faces (Ciapp, 193)"