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Dialog ◽  
2021 ◽  
Vol 44 (2) ◽  
pp. 178-189
Author(s):  
Krisharyanto Umbu Deta

This has been prevalent that the discourse of interreligious dialogue has been overwhelmingly dominated by the elites in the formal spheres. It even seems to be the only standard to examine the issues of interreligious relations, without taking into account the diverse modes of everyday engagements among the people. This then raises the recognition that there is actually no single pattern for interreligious engagement since it would be always contextual according to its distinctive context. It therefore implies the need to learn more from the localities to develop more contextual interreligious engagement. In this regard, this work will examine the interreligious engagement of Christianity and Marapu indigenous religion in Sumba. The data used in this work are based on the field research conducted in 2019 in Southwest Sumba. Observation and in depth interview with a number of Sumbanese Christians and Marapu are also conducted. The research finds that manawara (the teaching of love; compassion) as the potential basis for developing social engagement. The term manawara is used by Marapu people in their teaching, but since the term is a Sumbanese language, the Sumbanese Christians also translate their prominent teaching of love with that term. Manawara is then both scriptural-based for Christians, and oral-based for Marapu people. Using Lattu’s oral-based interreligious engagement and Knitter’s socially engaged dialogue as the theoretical frameworks, this work argues that manawara as a shared virtue is very potential to be developed, in realizing common liberation of the Sumbanese through mutual action. Keywords: interreligious engagement, manawara, orality, sumbanese christian, marapu indigenous rel   Wacana dialog antaragama selama ini telah didominasi sedemikian rupa oleh para elit dalam ruang-ruang formal. Hal itu bahkan menjadi seolah satu-satunya ukuran untuk membahas isu-isu hubungan antaragama, tanpa memperhitungkan keberagaman bentuk keterlibatan sehari-hari yang dihidupi secara nyata oleh orang-orang beragama yang merupakan subjek utama dalam topik tersebut. Dari sinilah kemudian muncul kesadaran bahwa sebenarnya tidak ada satu pola tertentu untuk keterlibatan antaragama karena ia akan selalu tergantung pada konteksnya yang unik. Hal ini menunjukkan bahwa penting untuk lebih banyak belajar dari lokalitas-lokalitas yang ada demi mengembangkan keterlibatan antaragama yang lebih kontekstual. Untuk itu, tulisan ini akan membahas keterlibatan antaragama Kristen dan Marapu di Sumba. Data yang digunakan dalam studi ini diperoleh dari sebuah penelitian lapangan pada tahun 2019 di Sumba Barat Daya yang dilakukan melalui observasi dan wawancara mendalam dengan sejumlah orang Sumba Kristen dan Marapu. Penelitian tersebut menemukan manawara (ajaran tentang kasih) sebagai basis potensial untuk mengembangkan keterlibatan yang ada. Istilah manawara digunakan oleh orang Marapu dalam ajaran mereka, namun karena istilah tersebut adalah sebuah kata dalam Bahasa Sumba, orang Sumba Kristen juga menerjemahkan ajaran kasih mereka dengan istilah manawara tersebut. Dengan demikian, manawara menjadi suatu ajaran yang basisnya skriptural, bagi orang Kristen, dan oral, bagi orang Marapu. Dengan menggunakan keterlibatan antaragama berbasis oral dari Lattu dan socially engaged dialogue dari Knitter sebagai kerangka teori, studi ini berargumen bahwa manawara sebagai sebuah kebajikan bersama sangatlah potensial untuk dikembangkan, dalam merealisasikan pembebasan bersama orang Sumba melalui aksi bersama. Kata Kunci: keterlibatan antaragama, manawara, kelisanan, orang Kristen Sumba, agama Marapu


2021 ◽  
Vol 33 (5) ◽  
pp. 987-1003
Author(s):  
Hiroto Saito ◽  
Arata Horie ◽  
Azumi Maekawa ◽  
Seito Matsubara ◽  
Sohei Wakisaka ◽  
...  

Recent advances in human-computer integration (HInt) have focused on the development of human-machine systems, where both human and machine autonomously act upon each other. However, a key challenge in designing such systems is augmenting the user’s physical abilities while maintaining their sense of self-attribution. This challenge is particularly prevalent when both human and machine are capable of acting upon each other, thereby creating a human-machine mutual action (HMMA) system. To address this challenge, we present a design framework that is based on the concept of transparency. We define transparency in HInt as the degree to which users can self-attribute an experience when machines intervene in the users’ action. Using this framework, we form a set of design guidelines and an approach for designing HMMA systems. By using transparency as our focus, we aim to provide a design approach for not only achieving human-machine fusion into a single agent, but also controlling the degrees of fusion at will. This study also highlights the effectiveness of our design approach through an analysis of existing studies that developed HMMA systems. Further development of our design approach is discussed, and future prospects for HInt and HMMA system designs are presented.


Crystals ◽  
2021 ◽  
Vol 11 (8) ◽  
pp. 873
Author(s):  
Maolin Sun ◽  
Zhen Gong ◽  
Hang Yin ◽  
Zheng Zhang ◽  
Yutong Li ◽  
...  

The interaction of oxygen and fluorine (F&O) in an F-doped SnO2 film, prepared by regulating oxygen partial pressure and the content of doped fluorine from 2.5 at% to 10 at%, was investigated in the large perspective through characterization methods including XRD, Raman spectroscopy, photoluminescence spectroscopy, wettability measurement and a Hall effect test system. The results show that F&O’s competitive and cooperative relationship would be reflected in the structure and electrical characteristics of SnO2 films. The oxygen action is overwhelming and restricts fluorine, so a growing number of F atoms occupy the position by the order of co-edge oxygen of tin–oxygen octahedron chains > oxygen vacancies > segregation, which leads to that carrier concentration modestly increasing from ~1015 to ~1017/cm−3. As oxygen action is inadequate to restrain fluorine, more F atoms are likely to enter the SnO2 lattice in a solid-solution way to replace the O atoms at the co-edge position of the octahedron chains, causing a dramatic increase in carrier concentration from ~1016 to ~1019/cm−3. Furthermore, by continuing to weaken oxygen action, only 2.5 at% of fluorine content could bring about a carrier concentration augment from ~1016/cm−3 to ~1018/cm−3, then going up to ~1021/cm−3 by post-annealing. However, the impairment of oxygen action contributes to a more effective doping of fluorine on SnO2 film. Such mutual action between fluorine and oxygen provides a direction for highly efficient production and tunable regulation of SnO2 film on demand.


Keyword(s):  

The dynamics experiment indicated, the Newton third law is wrong. So where is it being mistakes? The demand deepest analysis in action and reaction, it of meaning and it of principle. The result is to make person feelings shock, it is really wrong that Newton third law!


Author(s):  
Nicolò Bellanca ◽  
Luca Pardi

This Chapter examines the paths along which we humans could create an economy within planetary boundaries. To prevent the contraction of human activities from translating into a traumatic collapse, we should accept that contraction and indeed accelerate it. The negative impact on us would be greater, in fact, if we tried to stave off the decline, or slow it down. Given this paradox, the Chapter discusses how to support the return of socio-economic metabolism to the borders. In particular, it examines interventions at the individual, national and supranational level; mercantile policies; forms of collective and mutual action; measures that leverage systemic turning points. Finally, it thinks about how the relationship between humans and the environment is changing in terms of mutual "resonance".


2020 ◽  
Author(s):  
Mohammad Asad ◽  
Abdus Sabur ◽  
Md Shadab ◽  
Mohd Kamran ◽  
Sonali Das ◽  
...  

Author(s):  
Anna Michalska

The heritage of transcendental philosophy, and more specifically its viability when it comes to the problematic of the philosophy of social sciences, has been a key point of dissensus between Jürgen Habermas and Karl-Otto Apel. Whereas Apel has explicitly aimed at a transcendental-pragmatic transformation of philosophy, Habermas has consequently insisted that his formal pragmatics, and the theory of communicative action which is erected upon it, radically de-transcendentalizes the subject. In a word, the disagreement concerns whether transcendental entities have any substantial role to play in philosophical discourse and social-scientific explanations. My aim is to reconstruct how Apel establishes a connection between transcendentals, qua the ideal communicative community and the possibility of non-objectifying self-reflection. As I shall demonstrate, the principles that transcendental pragmatics sees as underlying social actions are not to be understood in a strictly judicial way, as “supernorms.” Rather, they should be conceptualized and used as a means for action regulation and mutual action coordination. Against this backdrop, I show that the concept of the ideal community provides the necessary underpinnings for Habermas’ schema of validity claims and the project of reconstructive sciences.


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