scholarly journals A Dataset of Lost Opportunities The Case of 63 Developed And Emerging Countries Amid The COVID-19 Pandemic

Author(s):  
Elena G. Popkova ◽  
Aleksei V. Bogoviz ◽  
Svetlana V. Lobova ◽  
Elena N. Makarenko ◽  
Bruno S. Sergi

Abstract The dataset provides the statistics on digital competitiveness, sustainable development, and the COVID-19 cases for 63 developed and developing countries. The dataset calculates digital competitiveness and sustainable development under the adverse impact of the pandemic in 2020. Unlike the stark change compared with 2019, it clears the estimated growth of the other factors’ influence and characterizes the effect of the pandemic and the COVID-19 crisis. Practical significance also comprises evaluating wasted opportunities in 2020 and increasing digital competitiveness and sustainable development, which reflect the difference between simple growth indicators in 2020 and 2019 and growth under the pandemic’s influence. Another advantage of this paper is the forecasting advantage and the alternativeness of the considered scenarios, which allows implementing the estimates in a broad range of scientific studies. The case of Australia and the world economy's forecast for 2021 are elaborated on in the paper.

De Jure ◽  
2021 ◽  
Vol 12 (1) ◽  
Author(s):  
Daniel Haman ◽  
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The difference between intent (dolus) and negligence (culpa) was rarely emphasized in codified medieval laws and regulations. When compared to the legal statements related to intent, negligence was mentioned even more rarely. However, there are some laws that distinguished between the two concepts in terms of some specific crimes, such as arson. This paper draws attention to three medieval Slavic legal documents – the Zakon Sudnyj LJudem (ZSLJ), the Vinodol Law and the Statute of Senj. They are compared with reference to regulations regarding arson, with the focus being on arson as a crime committed intentionally or out of negligence. The ZSLJ as the oldest known Slavic law in the world shows some similarities with other medieval Slavic legal codes, especially in the field of criminal law, since most of the ZSLJ’s articles are related to criminal law. On the other hand, the Vinodol Law is the oldest preserved Croatian law and it is among the oldest Slavic codes in the world. It was written in 1288 in the Croatian Glagolitic script and in the Croatian Chakavian dialect. The third document – the Statute of Senj – regulated legal matters in the Croatian littoral town of Senj. It was written in 1388 – exactly a century after the Vinodol Law was proclaimed. When comparing the Vinodol Law and the Statute of Senj with the Zakon Sudnyj LJudem, there are clear differences and similarities, particularly in the field of criminal law. Within the framework of criminal offenses, the act of arson is important for making a distinction between intent and negligence. While the ZSLJ regulates different levels of guilt, the Vinodol Law makes no difference between dolus and culpa. On the other hand, the Statute of Senj strictly refers to negligence as a punishable crime. Even though the ZSLJ is almost half a millennium older than the Statute of Senj and around 400 years older than the Vinodol Law, this paper proves that the ZSLJ defines the guilt and the punishment for arson much better than the other two laws.


2021 ◽  
Vol 33 (3-4) ◽  
pp. 47-61
Author(s):  
Yasser K. R. Aman

The monstrous image created by William Blake in ‘The Tyger’ left the world wrapped in an apocalyptic vision that creates an epiphany of unknown Romantic potentials symbolised in ‘The Tyger’. The apocalyptic vision, deeply rooted in Christian religion, develops into an ominous harbinger of the destruction of the modern world portrayed in W.B. Yeats’ ‘The Second Coming’. The image of the beast marks the difference between two ages, one with strong potentials and the other with fear and resident evil unexplained. I argue that the apocalyptic theory in Christianity has an impact on the development of the image of the beast in both poems, an impact that highlights man’s retreat from Nature into the modern world which may fall apart because of beastly practices.


Author(s):  
Ifeoluwa Garba ◽  
Richard Bellingham

Access to energy is crucial in tackling many of the current global development challenges that impact on people’s economic, health and social well-being as well as the ability to meet the commitments of reducing carbon emissions through clean energy use. Despite increased attention from multiple governments and agencies, energy poverty remains a serious sustainable development issue in many developing countries. To date, most research have focused on general access to electricity and the generation of clean energy to replace fossil fuels, failing to address the lack of basic access to clean energy for cooking and heating. More people in the world lack access to clean cooking fuels than to electricity. This issue is one aspect of a broader research which investigates the impacts of optimized energy policy and energy business models on sustainable development in developing countries.


2017 ◽  
Vol 9 (2) ◽  
pp. 189-207
Author(s):  
AN Ras Try Astuti ◽  
Andi Faisal

Capitalism as an economic system that is implemented by most countries in the world today, in fact it gave birth to injustice and social inequalityare increasingly out of control. Social and economic inequalities are felt both between countries (developed and developing countries) as well as insociety itself (the rich minority and the poor majority). The condition is born from the practice of departing from faulty assumptions about the man. In capitalism the individual to own property released uncontrollably, causing a social imbalance. On the other hand, Islam never given a state model that guarantees fair distribution of ownership for all members of society, ie at the time of the Prophet Muhammad established the Islamic government in Medina. In Islam, the private ownership of property was also recognized but not absolute like capitalism. Islam also recognizes the forms of joint ownership for the benefit of society and acknowledges the ownership of the state that aims to create a balance and social justice.


Author(s):  
David M. Kaplan

Environmental philosophy and philosophy of technology have a lot in common. Both fields explore the positive and negative aspects of human modifications of the world. Both question the limits of technology in relation to natural environments, animals, plants, and food. Both examine if human making and doing is compatible with nature or wholly different from it. And both examine the difference between what is considered to be natural and artificial. Technology and the environment further intersect in a number of issues, such as climate change, sustainability, geo-engineering, and agriculture. The reason for the overlap is fundamental: Environmental issues inevitably involve technology, and technologies inevitably have environmental impacts. Technology and the environment are like two sides of the same coin: Each is fully understood only in relation to the other. Yet, despite the ample overlap of questions concerning technology and the environment, the two philosophical fields have developed in relative isolation from each other. Even when philosophers in each field address themselves to similar concerns, the research tends to be parallel rather than intersecting, and the literatures remain foreign to one another. These divergent paths are unfortunate. Philosophers from each field have a lot to contribute to the other....


2013 ◽  
pp. 1150-1163
Author(s):  
Carrie J. Boden McGill ◽  
Lauren Merritt

Heifer International, an organization devoted to ending hunger and poverty through sustainable development, has worked throughout the world by giving “living loans” of gifts of livestock and training while empowering individuals and communities to turn lives of hunger and poverty into self-reliance and hope. To train a country’s population is to increase that country’s “human capital,” and educating the population while expanding the human capital is a necessity in order for developing countries to benefit from globalization. The Heifer model of adult sustainable education demonstrates the importance of education and training for people of the developing world, and not only can this model be adopted in developing countries for emerging “learning societies,” but it may be used to inform policies and practices in the developed world as well.


Author(s):  
Metehan Igneci ◽  
Emel Kursunluoglu Yarimoglu

Football is considered the most spectated sport in the world. It cannot be considered as a mere entertainment of ninety minutes, but instead, it is an industry that connects many in one body. Due to difficult financial regulations and fierce competitiveness, Turkey, as a well-established but re-emerging football country, should create new routes to enhance their markets and find new financial supports. In order to achieve sustainable development and compete with the other big clubs of Europe, the football environment in Turkey should position itself globally and expand its operations. This chapter aims to adapt the entry strategies in global marketing to sports marketing. It reveals new marketing implementations for Turkish football clubs in Asian sports markets by defining the entry strategies of global markets and giving insights into the existing implementations of both Turkish clubs and other clubs in Asia.


2016 ◽  
Vol 8 (2) ◽  
pp. 29-34 ◽  
Author(s):  
Kim Jim F. Raborar

Abstract Development is an innate manifestation on earth. It is not even surprising that the world has developed tremendously over the past decade considering the development in the previous decades. That is, development precipitates development. Therefore, even though everybody can see what risks it brings to the earth, we cannot simply restrain it. Of course, we cannot restrain it. The bottomline is that we have no choice but to be part of the development and be one of those who assist in the ever spontaneous development by trying to minimize its unwanted effects to the planet and its inhabitantants, the humans. Even looking at the ‘development’ from one’s own microcosm, we can perceive that as we go through life and gain some of what this world can offer, we produce tons and tons of wastes. These wastes, which are naturally not part of the earth, pollute and disrupt the natural processes of the planet. It is also simple to notice that the fundamental cause of the depletion of the earth’s natural resources was definitely proportional to the increase in population and to the development itself. Here lies one of the underlying global problems at hand aside from poverty, hunger, low access to education, and other socio-anthropological issues we have, this is the issue on natural resources depletion. Even to worldleaders from well-developed countries can recognize that they will also be the ones at the receiving end of this problem. It is basic that living organisms rely on their environment or the abiotic factors, to live sustainably. Considering these problems, the United Nations, with the worldleaders as its composition, has come up with strategies that advocate development while keeping the earth’s natural resources from depletion or the earth’s natural processes from disruption. This advocacy is called Sustainable Development. Sustainable Development is the development that meets the need of the present generation without compromising the ability of the next generation to meet their own needs. It is, at its core, an advocacy for futurism and the next generation. Sustainable Development is primarily anchored with the case of the “carrying capacity” of the planet Earth. It was already implied by several natural scientists as well as social scientists that indeed the Planet Earth increasingly finds it hard to sustain the needs of the human races because of overpopulation. These things result to poverty and hunger around the world. On the otherhand, it is increasing implied that most of the Natural Resources of the planet goes to the well-developed countries, leaving the developing and underdeveloped countries with meager resources. This further increases cases of hunger and poverty. Although it is deceptive that the call for a sustainable development should take its toll on the countries with bigger economy since they consume the most and pollute the most, it is very definite that there should be a much more intensive application in developing countries since we are just about to experience what the rest of the developed countries have already experienced. More importantly, developing countries should advocate Sustainable Development since it is a common knowledge that even if they contribute least to the causes of natural resource depletion and disruption of natural processes, they are the ones who suffer most from the devastating effects of unsustainable development. As citizens of the Republic of the Philippines, we are one of those who suffer most.


1983 ◽  
Vol 19 (1) ◽  
pp. 43-56
Author(s):  
John Morreall

Any reflective account of theological language acknowledges very early that words drawn from our experience with creatures have special meanings when applied to God. Because God transcends the created world, we cannot take predicates which apply to creatures and apply them to God without modification. And the more transcendent God is understood to be, the more modified will our language taken from creatures have to be when it is used in theology. A primitive theism which thinks of God simply as a very powerful person will view the difference between God and creatures as merely a matter of degree and not of kind. In such a view God transcends things in the world only in that he has a greater degree of the properties we find in creatures, so that predicates taken from creatures, ‘wise’ and ‘strong’, for example, can be applied to God in almost a straightforward way. The only change in meaning is that God is moreknowing and stronger. In a more sophisticated theism such as Judaism or Christianity, on the other hand, God' transcendence is seen not simply as a difference in degrees of properties, but as a difference in kind. The being God is is radically other than the kinds of beings we find in the created world. Indeed, it is sometimes claimed that God is not even ‘a being’, a thing which exists; rather God is ‘being itself’, ‘pure existence’. Aquinas, for instance, held that God does not haveproperties. God is absolutely simple, and so if we can talk about properties at all in talking about God, we have to say that God is identical to God' properties. God, too, differs radically from creatures in that he is not in time and space, nor is he dependent on anything else. But our language used with creatures is full of explicit or implicit references to time and space and to dependence, so that we cannot take our ordinary terms derived from our experience with spatio-temporal, dependent creatures and apply them straightforwardly to God.


2016 ◽  
Vol 61 (6) ◽  
pp. 86-103
Author(s):  
Jacek Ziemiecki

The aim of the study is to analyze the causes of the distance of emerging countries to the most developed countries in the world as well as proposals on ways to reduce this distance. A comparative analysis of the results obtained by the study was used for this purpose — the actual results obtained in developing countries were compared with the results obtained in the most developed countries. The analysis presents three dimensions of comparisons, which include: the distance between the countries, the most developed and developing countries, differences in the gap between developing countries and the gap distance within the different categories of indicators within a single country. The study used data for the years 1990—2013, and if it was possible for earlier years.


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