No description available.

The major tenets of teacher pre-service education enumerated by John Baptist de La Salle, Founder of the Brothers of the Christian Schools in 1680, and modified and approved in the current documents of the General Chapter, were compared with current teacher pre-service education programs of selected Christian Brothers' Colleges in the United States. This study included an analysis of the philosophical and historical tenets of Lasallian pre-service teacher education, on-site field work, and interviews with educational leaders at selected Christian Brothers' Colleges. Four colleges were selected: Manhattan College, Bronx, New York; La Salle College, Philadelphia, Pennsylvania; Lewis University, Lockport, Illinois; and St. Mary's College of California, Moraga, California. The college catalogues, accreditation reports where possible, and any other published documentation on the teacher pre-service education programs provided by the selected colleges and Provincial and General Chapter Guidelines were subjected to content and descriptive analysis. Field collected data from the observations and scheduled interviews were subjected to content analysis by categories and placed in juxtaposition with the Lasallian tenets and philosophy of teacher pre-service education. The data were subjected to a balanced comparison, indicating equivalency, or a descriptive comparison, indicating no equivalency (Noah and Eckstein, 1969). According to the analysis of data, there is some correspondence between the Lasallian tenets of teacher preservice education and the current programs of teacher preservice education at the selected colleges in the areas of professional education and certification requirements. The Brothers receive a different training in their pre-service teacher education programs. These Brothers receive course work in the life and pedagogy of John Baptist de La Salle. Lay teachers at the selected colleges receive no training in the philosophy, methodology, and spirituality of John Baptist de La Salle. At present, little effort is being made to educate teachers for Catholic schools and particularly for schools conducted by the Christian Brothers. Implications were discussed and related to the design and conclusions of the study. Recommendations were made for further study.

published_or_final_version / Social Work / Master / Master of Social Work

published_or_final_version / Social Work / Master / Master of Social Work

<p>Purpose of this Master thesis is to analyze, understand and evaluate current financial crisis from the leadership perspective. In order to achieve this aim we made literature analysis, conducted interviews, analyzed failure case of Lehman Brothers and case of NYSE Euronext Lisbon. Furthermore, we created a questionnaire which was sent to the biggest companies in Europe. According to our investigation, we found out that the most suitable methodological view for our research is a combination of analytical and system views. Analysis of our findings shows that financial crisis was highly caused of the failure of leadership in the financial sector. We found out that leaders have to be aware of these main problems: nowadays word is extremely interconnected and one variable can affect the whole system, huge short-term returns cannot marginalize long-term foresight, risk has to be measured and estimated, leaders has to pay a lot of attention to their strategies, plan, rethink and if it is necessary reshape them. Moreover, leaders now face more and more challenges: they have to react at the moment, to deal with world full of paradoxes and to take actions in order to increase level of confidence which creates more and more instability and chaos in the society.</p>

No description available.

In 1999, aged eighteen, I read 'The Brothers Karamazov' by Dostoevsky. I read this novel in Burundi, where I witnessed the suffering of others. The country's basic problem was civil war, which is best described in this terse note: "Rwanda, the sequel. Same story, different location. Nobody cares." The well-publicised problems in Rwanda in 1994 didn't end, they went next-door. The only thing separating the problems of those two countries was the most heavily landmined stretch of road on the planet. It was on this road, which was littered with the remains of vehicles and people, that I experienced the immediacy of 'the problem of evil'.I had hoped that the book I held in my hands on those lifetime-long hours on the road would resonate with my experience. Ivan Karamazov's accusation of the God who creates a world of atrocities seemed fuelled by an unflinching look at senseless, disteleological suffering. I had hoped that Ivan, with his face turned against God, could countenance the horror I saw. Karamazov's stance has been seen as the antithesis of theodicy, which is the attempt to reconcile faith in God with the existence of evil. This antithesis seems to overcome the distance between the experience of real suffering and the account of that suffering given by academic theodicy. Ultimately, however, that distance remains. Dostoevsky's protagonist in his railing against God connects no more with the victims in this world than a writer of theodicy does with her defence of God.

The primary goal of this paper is to investigate the phenomenon of a dream, a desire, or an idea transpiring in the thoughts of an individual, growing in importance to the individual, and finally becoming an idée fixe, or irresistible idea, which cannot be suppressed by the individual. The investigation will be concerned with the two of Dostoevsky's heroes who best exemplify the phenomenon.

The non-victimized siblings in incestuous families have often been ignored in research, literature, and treatment. This study explored these siblings' 1) relationship to the victim, 2) attribution of blame, and 3) adjustment. Participants were 30 non-victimized siblings of incest victims, between the ages of 8 and 14. They completed the Sibling Relationship Questionnaire, the Revised Children's Manifest Anxiety Scale, the Self-perception Profile for Children, the Children's Depression Inventory, and a questionnaire developed for this research. Participants' scores were compared with the normative sample scores on several measures. Siblings perceived little warmth and closeness in their relationships to their victimized sisters. Rivalry and conflict were within normal limits. Siblings blamed victims and other family members less than expected, with the greatest amount of blame attributed to perpetrators. Adjustment was impaired. Males demonstrated less athletic competence, less global self-worth, more worry and oversensitivity than normative samples. Females showed a tendency toward less global self-worth and heightened general anxiety. Siblings' overall level of emotional distress was higher than most of the normative samples.

In examining Dostoevsky's treatment of faith in The Brothers Karamazov, critics often focus solely on "The Grand Inquisitor." Dostoevsky, however, refutes the Inquisitor's views through the movement of the three Karamazov brothers toward faith. The three Karamazov brothers, as a collective personality, represent the fundamental needs of man and the corresponding aspects of faith, each brother being an individual study of the necessity of integrating soul, heart and mind into faith. The crises that each brother faces force each one to develop a fuller dimension of faith. The final effect of integrating the soul, heart and mind in faith is active love.