Changing environment requires not just creativity, but disruptive creativity. The traditional planning paradigm within business organizations heavily relies on long- and short-term forecasting in order to predict the future and plan accordingly. However, a large share of business development is now characterized by rapid changes, inconsistency and unpredictability. Taking that into account a key task for managers is to explore and innovate in chaotic conditions, but how can owner–managers, business leaders and the employees respond to such rapid changes without the (...) appropriate skillset and educational background? This study calls for the modernization of enterprise education systems in order to provide students and graduates with tools relevant to the changing requirements of the business environment. We argue that such needed mastery of unconventional innovative thinking and acting “as if” rather have a lot in common with art education concepts and theatrical skills. Using videography as an example, we illustrate how advances in digital technology can help incorporate such theatrical concepts into enterprise education. As a contribution we provide insights and falsifiable propositions toward a renewal and revitalization of enterprise education pedagogy. (shrink)

A careful examination of Matthew's narrative reveals a striking portrait of those who in the patriarchal world of first-century Palestine are largely people of little power and low esteem. To bring God into the story of women is ultimately, for Matthew, to grant women extraordinary and unanticipated significance for the life and the faith of the people of God.

Contemporary Nigerian society is in its doldrums as regards the culture of violence and distrust among peoples from various ethnic groups that make-up this nation. To an extent, religio-political reasons are fueling this culture of violence and distrust. The thrust of this paper is that: Christian military chaplains are stakeholders as promoters of peace and mutual co-existence in Nigeria with regard to controlling the culture of violence and disunity. The core of this thesis remains Jesus’ convictions concerning non-resistance to the (...) evil one as documented in the Sermon on the Mount, Matthew 5: 38-42, and His life as the Peace-Builder. Therefore, contemporary Nigerian context calls for Christian military chaplains to be more conscious that being messengers of peace and promoters of peaceful coexistence in our country, they have ethical responsibility to build bridges to harmony. Since Christ (God) is love, the chaplains should rediscover the poetics of testimony as a principle for building and reconstructing paths that lead to mutual co-existence in view of encouraging the reign of justice, unity, and peace in Nigeria. (shrink)

This book describes the shape of a Christian ethic that arises from a conversation between contemporary accounts of natural law theory, and virtue ethics. The ethic that emerges from this conversation seeks to resolve the tensions in Christian ethics between creation and eschatology, narrative and natural law, and objectivity and relativity. Black moves from this analytic foundation to conclude that worship lies at the heart of a theologically grounded ethic whose central concern is the flourishing of the whole human person (...) in community with both one another and God. (shrink)

The report is based on the first results of the study "The History of the Evangelical Christians-Baptists in Ukraine", carried out in 1994-1996 by the joint efforts of the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine and the Odessa Theological Seminary of Evangelical Christian Baptists. A large-scale description and research of archival sources on the history of evangelical movements in our country gave the first experience of fruitful cooperation between secular (...) and church researchers. (shrink)

In the course of a close analysis of Kant’s essay in which he gives his original answer to the question, “What is Enlightenment?” I examine the causes and consequences of the theses about Enlightenment which makes a plea for emancipation from the shackles of guardianship, above all by getting rid of one’s own cowardice. In search of an answer to the question, “What is the real reason of self-incurred immaturity?” I consider the bifurcation: Is it all about unjust social institutions (...) established in the interests of the ruling social estates, as the best European brains contended throughout the Enlightenment era, thus anticipating and justifying revolutionary upheavals, or is it within ourselves who have refused to use our reason independently and regularly? — something which Kant unequivocally considers to be everyone’s special kind of guilt. Following Kant, I look for an answer to the question, “Which limits impede Enlightenment, and which limits, far from obstructing it, are bound to promote it?” and reveal the hidden paradox of the Kantian solution: maturity has to be preceded by the granting of freedoms; and the granting of freedoms in turn calls for a mature public. I also ask the question, “Whose yoke is heavier, one’s own or the guardian’s?” and offer my version of an answer. In conclusion, I assemble all parts of the complicated and original formula of the Kantian recipe of Enlightenment. Among other things, I reveal a special type of bonding within the social organism implied by Kant, and that is the requirement to obey those who are not above us in thinking and the right to speak out in public, which ultimately means not only personal maturity, but implies also the maturity of society’s functioning in accordance with the said maxim. (shrink)

McEvoy, James There's something distinctive about Australia, not only about its landscape, its vegetation, its wildlife, and its history, but also about the patterns of life and understanding that we, the country's human inhabitants, have developed together. There's something distinctive about Australian culture.

True enough, not many of the human lot we know, not least of all thosewe may chance upon in life in an intricate tangle of modern socialformations where individuals get to interface rather unreflectively mostof the time, would be so generous as to bestow a casual interest in philosophy. Two thousand years ago, this kind of antipathy toward philosophy made its point well when a man named Socrates was condemned to death, proof rather of the unchanging isometrics of equivocation in (...) the face of the compelling demands of justice and truth that Socrates exposed to be the skeleton in the cupboard of power, hiding under the façade of indestructibility. This pervasive practice would have by now covered an entire époque of Western intellectualtradition from the death of Socrates to the contemporary, disguised asunwavering love of everything that abounds in beauty and vitality, adetermined search for the fundament that holds everything together under the condition that Man is free and that Life is precious as too rich and valuable for the taking. (shrink)