Introduction: Creating the Ethiopian Diaspora

Durante más de veinte siglos, casi todos los que tenían acceso a las palabras ocultas de un texto sagrado se sintieron desconcertados y confundidos o no las comprendieron. A lo largo de la historia sólo un grupo muy reducido de personas se ha dado cuenta de que estas palabras son un acertijo, y que cuando resuelves el acertijo -cuando desvelas el misterio-un nuevo mundo aparece ante tus ojos.

Since the independence of Indonesian Republic until now , Islamic education continues to evolve with the times, Accommodation madrassah into the national education system became the forerunner of Islamic madrassah as education providers who are subject to the national education system, madrassah eventually modified into distinctively Islamic. At least three periods of the implementation of the National Education System Law in Indonesia since 1950 until now. This journal will discuss the objectives of the curriculum of Islamic education in the National Education System Law 1950, 1989 and 2003, since before the implementation of the national curriculum, the curriculum in 1973, 1976, 1984, 1994, 2004, 2006 and 2013 . Educational objectives formulated in the National Education Act, both Law No. 4 Year 1950 jo Law No. 12 of 1954 which created the human being educated Indonesia as "Humans are capable and democratic decency and responsibility about the welfare of society and the homeland" or Law No. 2 1989 idealize Indonesian fully human beings, the "man who is faithful and devoted to God Almighty and noble character, physically and mentally healthy, have the knowledge and skills, personality steady and independent and have a sense of civic responsibility and nationality", and the latter Act No. 20 of 2003 which aspires "man who is faithful, pious and noble, healthy, knowledgeable, capable, creative, independent, and become citizens of a democratic and responsible". Among the goals of education in education law in 1950, 1989 and 2003, there is a clear shift towards improvement.

2004

This paper sets out to examine the different ways in which visual art can play a role in poetry. It: (i) looks at a variety of poems about representational art to assess in what ways such poems do or do not work effectively (Chapter 1: Representing Representation: Introductory Remarks); (ii) examines the application of ekphrastic approaches to such texts, using the well-established critical ground of William Carlos Williams' poems on Brueghel, and compare the issues which this highlights (Chapter 2: Representation and Ekphrasis: critics on Williams on Brueghel); (iii) looks at the book-length sequence A Colour for Solitude, which is sparked off by paintings, to see what strategies this approach facilitates and to explore the impact of the poems before and after the reader has seen the paintings to which they refer (Chapter 4: A Sequence Before and After the Visual: Sujata Bhatt 's 'A Colour for Solitude ')

Asian journal of philosophy, 2024

The central thesis of JC Beall's paraconsistent Christology is that Christ, being human and divine, is a contradictory being, and a rational Christology can accept it, since logic nowadays does not exclude the possibility of true contradictions. In this paper, I move from Beall's theory and I present an alternative view. I quote seven statements of the so-called 'Athanasian Creed' which synthesizes the results of conciliar Christology. The aim of the Creed is to combat monophysitism by stressing the duplicity and unity of Christ: two (incompatible) natures inseparably joined in only one person. I note that the two-in-one principle, so intended, may be seen as an ancestor of what has been called 'conjunctive paraconsistency', whereby there could be true contradictions but contradictories cannot be separately true. I specifically oppose this view to Beall's idea of Christ's human divinity (or divine humanity) as a glut, showing that in the conjunctive account, true contradictions do not require any overlapping or joint ascription of truth and falsity.

2021

The present deliverable addresses a study conducted within the impact acceleration project phase, which investigates AI education for professionals working with AI design and development. The deliverable describes the work, which focuses on promoting AI Ethics through workshops aiming to support consideration of multiple values (e.g. privacy; individual, societal, and environmental wellbeing) when designing smart information systems (SIS) to ensure development of ethical SIS. In particular, three 3-hour workshops were organized, where participants were engaged in scenario-based discussions and reflective activities. The underlying hypothesis was that engagement in group discussion and self-reflection on one's own values and of whether values have been considered during the AI design process, will promote higher self-awareness and self-regulation, and will support value-based AI design. Through this short exploratory research study, SHERPA aimed to better understand how professio...

2017

La reponse a la vexata quaestio des rapports entre le corps humain et la morale, en philosophie, a ete gagee depuis Platon par une pensee dualiste et hierarchisante de l’union entre l’âme et le corps. Spinoza, en brisant l’illusion dualiste qui avait offusque meme l’esprit tres limpide de Descartes, rompt par la meme avec cette separation entre corps et morale : l’âme n’etant que l’idee d’un certain corps, toutes ses idees- y compris celles qui concourent a l’etablissement d’une recta vivendi ratio- ne sont, par definition, que les images que l’âme elle-meme ou esprit concoit a partir des affections du corps dont elle est l’idee.

Al aproximarse el décimo aniversario de la aprobación de Obergefell v. Hodges y el vigésimo de la Ley 13/2005, el presente artículo acomete una reflexión crítica e incisiva sobre el significado de la institución matrimonial como presupuesto del derecho fundamental al matrimonio. El autor se centra en el fundamento antropológico que explica la institución, tal y como ha sido entendida a lo largo de la historia de la cultura hasta tiempos relativamente recientes. Contrapone la «concepción conyugal» del matrimonio a lo que viene a denominar «concepción emotivista», a fin de demostrar por qué solo la primera justifica, en rigor, la existencia de una institución jurídica específica.