• R.C.P. Thomas Funeral at State Street Methodist Church

      Kentucky Library Research Collections, (TopSCHOLAR®, 1939-11-13)
      Funeral service for R.C.P. Thomas, Ogden College trustee, held at State Street Methodist Church, Bowling Green, Kentucky. May include the pastor Grover Aiken. Print size: 4 1/2" x 3 1/2"
    • Race Relations: A dialogue between Science and Theology on the Basis of Race

      Latham, Shanice (Digital Commons @ ACU, 2017-05-17)
      When the topic of race is breached the emotions expressed can range from extreme feelings of guilt to extreme feelings of anger. Why is a word that is, today, commonly associated with a person’s skin color and other physical characteristics responsible for such strong emotional reactions? Much of the violence, poverty, injustice, and hurt in the world has been and is caused by racial division. With the continued use of such an arbitrary system as race these issues will continue to persist and deteriorate. This paper will explore the origin, as well as scientific and theological perspectives of race and race relations as it impacts prejudice against groups not one's own. I will conclude that race relations is profoundly impacted by the evolution of the theological and scientific ideas of race.
    • Radical religion and the habitus of the dispossessed: Does Islamic militancy have an urban ecology?

      Bayat, A (BLACKWELL PUBLISHING, 2007)
      There is a commonplace but powerful argument that links the religious resurgence in the Muslim world to the urban ecology of overcrowded slums in the large cities. Poverty and precarious life, together with anomie and lawlessness, condition the dispossessed to embrace ideologies and movements that offer communities of salvation and support while preaching radical politics. This article questions the premises of such arguments in an attempt to nuance the relationship between the urban dispossessed and radical Islam. By examining the politics of slums and militant Islamism in the Middle East, notably Egypt and Iran, I suggest that key to the habitus of the dispossessed is not anomie or extremism but 'informal life'- one that is characterized by flexibility, pragmatism, negotiation, as well as constant struggle for survival and self-development. The relationship between the urban dispossessed and radical Islamists tends to be both contingent and instrumental.
    • Radical Social Ecology as Deep Pragmatism: A Call to the Abolition of Systemic Dissonance and the Minimization of Entropic Chaos

      Brender, Arielle (DigitalResearch@Fordham, 2018-05-19)
      This paper aims to shed light on the dissonance caused by the superimposition of Dominant Human Systems on Natural Systems. I highlight the synthetic nature of Dominant Human Systems as egoic and linguistic phenomenon manufactured by a mere portion of the human population, which renders them inherently oppressive unto peoples and landscapes whose wisdom were barred from the design process. In pursuing a radical pragmatic approach to mending the simultaneous oppression and destruction of the human being and the earth, I highlight the necessity of minimizing entropic chaos caused by excess energy expenditure, an essential feature of systems that aim to run counter to the natural flow of the Cosmos. In Chapter 1, I discuss the pragmatism of systemic biomimicry and the tenets of ecology which must be assumed for the construction of effective human systems. In Chapter 2, the notion of construct is explored through the lense of metaphysical grounding. In Chapter 3, I explicate the dominant human systems [of oppression] which attempt to govern our human world and their discongruence with Natural Systems. In Chapter 4, tools for dismantling and reconstructing our sloppily-designed systems from a pluralistic base are explored. Chapter 5 focuses on the role of the individual in regard to the conscious evolution of the whole. Chapter 6 concludes with mention of the absurdity in the mainstream notion of ‘sustainability,’ and the pragmatism of hope. The radical pragmatism pursued in this work aims at a qualitative shift in society moreso than a quantitative one.
    • Radiocarbon dates of peatland initiation across the northern high latitudes

      Treat, Claire C; Jones, Miriam C; Brosius, Laura Susan; Grosse, Guido; Walter Anthony, Katey M (PANGAEA, 2016-08-26)
      A compilation of basal dates of peatland initiation across the northern high latitudes, associated metadata including location, age, raw and calibrated radiocarbon ages, and associated references. Includes previously published datasets from sources below as well as 365 new data points.
    • Rancang Bangun Aplikasi Jelajah Virtual Reality Candi Cetho Karanganyar

      Aryanto, Dedy; , Nurgiyatna, S.T., M.Sc., Ph.D (2018)
      Cetho Karanganyar temple is one of hindu temple built in majapahit era which is still actively
 used as worship until now. Cetho Temple is also used as tourism object for the public, because
 it has a high historical value and has a pretty good view. Information about Cetho Temple is
 still delivered in the form of 2D (two dimension), which is in the form of photo / picture and
 also writing to tourists / visitors / audiences. The way it is now considered less interactive or
 less interesting. From the problem researchers designed a desktop application about cetho
 karanganyar temple. The application will contain the existing buildings in cetho temple in three
 dimensions and also using virtual reality technology. The result of this research is the virtual
 roaming application of cetho karanganyar temple as information media which contains the
 buildings which are in cetho karanganyar temple in three dimension with virtual reality vision
 method. From the application test to the 30 respondents, the data obtained as follows, the
 statement (P1) of the attractive application interface display got 60.8% percentage, the
 statement (P2) 3D modeling application display draws / draws the original gets 70.4%
 percentage, statement (P3) the guidance of using the application is easy to understand and
 obviously gets the percentage of 63.2%, the statement (P4) the information delivery in this
 application is easily understood got the percentage of 73.6%, the statement (P5) feature and the
 function of the animation went well got 80.8% percentage, statement (P6) This application runs
 smoothly on the computer / laptop used gets 77.6% percentage.
 Keywords : Cetho Temple of Karanganyar, virtual reality, media information
    • Rankin Baptist Church (Greensboro, N.C.) records

      Z. Smith Reynolds Library Special Collections and Archives (2012-02-16)
    • Rating tools for shariah compliant hospitality and
 services: landscape design stage

      Othman, Rashidi; Abu Kasim, Siti Zubaidah; Hashim , Khairusy Syakirin Has-Yun; Mohd Latiff, Nur Hanie; Mahamod, Lukman Hakim (American Scientific Publishers, 2015)
      Currently, tourism sector has become the most dynamic factor to Malaysian services economic growth. The
 existence of Shariah compliant hospitality and services will be an added value in promoting Malaysia as Muslim
 friendly Tourism Hub. Specifically to the international tourist such as Middle East, West Asian and other Islamic
 countries. Shariah compliant concept is not restricted to only halal food and hygienic accommodation. Utterly,
 hoteliers have focused mainly on the beverages and accommodation qualifications factors in order to fulfill
 the Shariah compliant concept. The built environment facilities such as landscape features provided at these
 premises is also the main contributor to the Shariah compliant philosophy. The guidelines for Shariah compliant
 services and hospitality is still ambiguous among the hoteliers, tourists and its’ stakeholders. Realizing that
 there is no standard guideline and rating tools that can audit Shariah compliant landscape design at Malaysian
 Tourism Accommodation Premises (TAP) therefore, the aim of this paper is to highlight the significance of rating
 tools and audit system for landscape design and its facilities provided at Tourism Accommodation Premises
 (TAP). This effort is a mean to promote Shariah compliant hospitality and services among hoteliers and tourists.
 With this gap in view, it is hope that this research will provide the guidelines for Shariah compliant landscape
 design to designers, hoteliers and all stakeholders at TAP.
    • Rational... or what?

      Deidun, Alan (Allied Newspapers Ltd., 2006-05-28)
      The latest environmental hot potato appears to be the development rationalisation exercise currently under way. What surprises me is the complete absence of the Church from the current debate - after all, a portion of the land now released for development was formerly Church-owned. Yet another question mark is the need for such a rationalisation process, especially since the available land space within existing schemes should meet the country's needs for the next 20 years. Besides, several recent documents underpin the fact that there is currently an oversupply of properties on the market (3,000 new units every year, compared to the 1,700 needed in reality). One hopes that indeed, as Environment Minister George Pullicino stated in The Times of May 19 ("Revisiting development zones"), the rationalisation process is born out of a genuine intention to give direction to MEPA since the local plan exercise did not address such an issue. One also commends the 33 MPs who have promptly replied to a question posed by MaltaToday -whether they own land that will be included within the new scheme. What about the other 32 MPs? Some official clarification about some allegations which have surfaced should be issued to clear the air once and for all.
    • Rationalists in Retreat

      Filmer, W. E. (Digital Commons @ ACU, 1948-01-01)
    • Rationality in environmental discourse: a cultural approach to environmental policy analysis

      Rüdig, Wolfgang; Eder, Klaus (Edinburgh Univ. PressGBREdinburgh, 2008-08-24)
      Does the result of the discussion that there is more than one rationality at stake in environmental policy-making imply a relativistic methodological conclusion? There are three reasons that could pull us toward a relativistic notion of rationality: (1) The existence of competing cultural models of nature forces us to abandon the idea of nature as something outside society. Nature exists for us only through culture. To the extent that we have to accept that nature is a cultural construction, the notion of 'hard facts' vanishes. Nature is - like all social facts - a soft fact. This will open our way of 'regulating nature' through environmental politics and policies to moral claims and moral discourse. (2) Environmental policy cannot be based on the authoritative nature of 'hard facts'. Nature as a collective good is a soft fact that will increase communication and argumentation about what should be done because of the possibility of competing claims of these facts. A political culture of communicating 'as-if-facts' develops. Groups begin to argue as if there were 'hard facts'. To free political communication from 'hard facts' will accelerate communication - and the remaining problem is to guarantee communicability and solve the problem of emerging communicative power. (3) Cultural analysis leads us to question the very basis of modern rationality: the idea of bare facts. Policy analysis as the most advanced form of rationalizing the reproduction of modern societies has given us the possibility to explore the cultural basis of this advanced form of formal rationality. When environmental policy analysis can no longer be based upon this type of rationality we are forced to base the rationality of policy decisions on soft facts. Thus policy-making will be drawn into the communication of 'as-if-facts' (which are soft facts) using institutional power to validate them. That there are no hard facts, that we can talk about everything, that everything is a social construction: all these claims come close to a relativistic position. We do not, however, have to draw such a relativistic conclusion from these arguments. There are again at least three reasons that limit this potential relativism: (1) As long as there is a struggle over 'as-if-facts', rationality lies in the process of communicating such soft facts. The institutionalization of procedures of negotiating and communicating interpretations of facts contains the possibility of procedural rationality. This does not imply a return to absolutism, but rather an 'anti-antirelativism' (Geertz 1984). The purity model is not only a second type of rationality developed within the European tradition that competes with others but also creates the conditions of arguing about the relative weight of each. (2) The observation of two traditions in one culture is an argument against the hegemonic role of one culture and also an argument against relativism. Therefore the purity model becomes the key to an understanding of new and so far suppressed elements of rationality in environmental policy-making. Since this model is the dominated one its thematization not only lays bare the suppressed model but also lays the bare fact of suppression as such which has repercussions on the legitimacy of the dominant model. (3) To conceive nature - in line with what we have called the Jewish model - as an indivisible, holistic entity justifies the construction of nature as a collective good to be shared equally by all. Thus a new ground for fairness and justice can be laid in the modern discourse of a just and fair society. The reconstruction of cultural traditions regulating the relationship of man to nature allows us to identify the forms of symbolically mediated relationships between the two. We do not only use nature for instrumental purposes, we also use it to 'think' the world (to use an expression of Tambiah (1969)). We use natural differences to make sense of social differences, which in turn gives meaning to natural differences (Douglas 1975). Nature, in a sense, gives lessons on how to conceive differences. Moving our focus from justice to purity gives us a better understanding of the differences underlying the emerging modern European culture of environmentalism. The analysis of cultural movements carrying counter cultural traditions thus forces us not only to broaden our theoretical notion of the cultural 'code' underlying European culture, it also forces us to see the carriers of counter cultural traditions as more than movements of protest against modernity and modernization. I claim that the two competing models relating man to nature have become the field of a new emerging type of social struggle over two types of modernity in advanced modern societies. It is my contention that the culture of environmentalism contains the elements for an alternative way of organizing social relations in modern society.

      SONIA T. FELIPE (Universitade Federal de Santa Catarina, Brasil, Dep. Filosof, 2005)
      Publishing A Theory of Justice in 1971 John Rawls defined a conceptual realm of justice as that of a well-ordered society in which some principles of justice should be tested before seeking to apply them to distribute primary goods among co-operative representative subjects (considered as equals within the basic structure of society) and other subjects, who are not necessarily co-operative, even if they are included in the contract of justice by the representatives through the indirect moral duties theory. Representative subjects were interested in possessing and preserving - for themselves and for their descendants - all kinds of goods: natural, primary, social and public ones. They are interested in maintaining economic and social distinctions obtained by fair work distribution, as well. In explaining his theory of a fair distribution of primary social goods, John Rawls does not include, at least explicitly, the kind of goods I am suggesting in this paper to be called natural environmental goods, the kind of goods which are indispensable to secure, with no exception, the survival of all organisms subjected to basic needs, including human needs. Natural environmental goods seems to have been forgotten by Rawls, or at least considered as not implicated in his model of a fair institutional distribution of primary social goods. Following what Michael S. PRITCHARD, Wade L. ROBISON, Russ MANNING, Brent A. SINGER, Daniel P. THERO and Troy W. HARTLEY have critically pointed in some of their articles, I am going firstly to show the lack of the concept of natural environmental goods in Rawls’ Theory of Justice, and secondly, I suggest considering natural environmental goods as part of a non-speciesist theory of justice. So, I hope to contribute to extend the philosophical legacy of A Theory of Justice, in order to include in our moral consideration needs and interests of all living beings. In other words, I will try to consider the issue of justice not just as a question of rationality but of reasonability.
    • Re-envisioning Ecotheology and the Divine from the Margins

      Joerg Rieger; Southern Methodist University (Equinox Publishing Ltd., 2004-02-24)
      While concerns for the environment and concerns for oppression along the lines of class, race, and gender have developed on different tracks, there are an increasing number of proposals for bringing them together. Feminist and liberation theologians have led the way. In the process, the various perspectives have begun to reshape each other. At a time when ecological concerns seem to become more and more ‘wedded to the dominant worldview’, a perspective which re-envisions humanity, the divine, and ecology from the margins might help to develop new horizons. The result is a more constructive ecotheological perspective which will lead us beyond the hegemonic tendencies of romantic or ‘purely factual’ views of the environment.
    • Re-Envisioning Hope : Anthropogenic Climate Change, Learned Ignorance, and Religious Naturalism

      White, Carol Wayne (1962-)
      In this essay, I introduce religious naturalism as one contemporary religious response to anthropogenic climate change; in so doing, I offer a concept of hope associated with the beauty of ignorance, of not knowing ourselves in the usual manner. Reframing humans as natural processes in relationship with other forms of nature, religious naturalism encourages humans' processes of transformative engagement with each other and with the more-than-human worlds that constitute our existence. Hope in this context is anticipating what possibilities may occur when human organisms enact our evolutionary capacities as relational organisms who can love, engaging in multilayered processes of changing behaviors, values, and relationships that promote the betterment of myriad nature.
    • Re-Envisioning Hope: Anthropogenic Climate Change, Learned Ignorance, and Religious Naturalism

      White, Carol W. (Bucknell Digital Commons, 2018-06-01)
      In this essay, I introduce religious naturalism as one contemporary religious response to anthropogenic climate change; in so doing, I offer a concept of hope associated with the beauty of ignorance, of not knowing ourselves in the usual manner. Reframing humans as natural processes in relationship with other forms of nature, religious naturalism encourages humans’ processes of transformative engagement with each other and with the more-than-human worlds that constitute our existence. Hope in this context is anticipating what possibilities may occur when human organisms enact our evolutionary capacities as relational organisms who can love, engaging in multilayered processes of changing behaviors, values, and relationships that promote the betterment of myriad nature.