The meaning of one’s existence on earth is one of the most striking issues in our time and it cannot be neglected in the society at large. It is a pure humanitarian function and a step towards man's existence and the useful utilization of this existence. As a matter of fact, some persons do not consider suffering as a stage or an unavoidable meaning of life. These persons then opt for suicide as a means of avoiding suffering and hardship in (...) life; but the question is: does suicide transcend suffering and hardship? Viktor Frankl in his book Man’s Search for Meaning, through his experience in the concentration camp emphasized that even in the brutish and most inconsiderate circumstance, man’s existence should not be centered only on when man is enjoying the good things of nature and his existence as a being, but also when the human person is faced with challenges and through this, the attitude he takes to solve these challenges shows the authentic and inauthentic nature of the human person. This work examined Viktor Frankl’s existentialism in respect to suicide and his principle of logotherapy as a means of alleviating the problem of suicide, using the philosophical methods of critical/logical analysis and reflection. -/- . (shrink)

The objective of this work is to explore the notion of “action” and “agency” in artificial intelligence (AI). It employs a metaphysical notion of action and agency as an epistemological tool in the critique of the notion of “action” and “agency” in artificial intelligence. Hence, both a metaphysical and cognitive analysis is employed in the investigation of the quiddity and nature of action and agency per se, and how they are, by extension employed in the language and science of artificial (...) intelligence. The advent of the science of artificial intelligence and cognitive science, and the technological applications of artificial intelligence in the production of agents such as driverless cars and expert systems, have raised the question of moral, ethical and/or legal responsibility in AI agents. This has re-emphasized the importance of the philosophical discourse on the notions of action and agency, which in contemporary intellectual discourse are now perceived to be phenomena within the epistemic competence of the natural sciences. This paper argues that AI systems do not and cannot possess free agency and autonomy, thus cannot be morally and ethically responsible, hence, it recommends a socio-political response to the question of responsibility in AI. It is then the duty of individual nations, or the global community to define and enact policies on who shoulders the responsibility of actions executed by AIs. (shrink)

This paper explores the theological and philosophical implications of artificial intelligence (AI) and Neuroscience research on the Christian’s notion of the human person. The paschal mystery of Christ is the intuitive foundation of Christian anthropology. In the intellectual history of the Christianity, Platonism and Aristotelianism have been employed to articulate the Christian philosophical anthropology. The Aristotelian systematization has endured to this era. Since the modern period of the Western intellectual history, Aristotelianism has been supplanted by the positive sciences as the (...) standard scientific and philosophical interpretative framework for many. This paper argues that there is need for a new Christian anthropology based on the interpretation of the paschal mystery of Christ that is consistent with contemporary science and philosophy, especially as informed by research in AI and neuroscience. Christian anthropology today ought to be fully aware of the theological and philosophical implications of AI and neuroscience research. This paper denotes this new Christian anthropology as neuro-theological Christian anthropology. (shrink)

This paper, aims at focusing on Plotinus’ concept of beauty, from the perspective of the human person. That is to say, what does beauty do to the human person and how beauty affects and transforms the human person, and by extension how the beautiful soul could transform the world. Attention has been given to Plotinus’ aesthetics mostly within the general scope of Platonism, focusing on the notion of beauty as form (intellectual beauty) and on the question whether or not beauty (...) is conceived as symmetry both in Plato and Plotinus. This paper claims, that the notion of beauty for Plotinus is an ecstatic experience of the soul. Thus for Plotinus, beauty is not just aesthetical, it is more so a spiritual experience in the soul. This focus on Plotinus’ notion of beauty is considered important because the philosophical focus on beauty has largely been on the object out there. And even when a subjective focus is given on the concept of beauty, it is not largely focused on the spiritual transformation of the human person. Hence, this paper, is an analytical exposition of Plotinus’ works on beauty. (shrink)

PTSD is a common mental health disorder among students across the globe that manifests after encountering traumatic events. This study explored the nexus between poverty and PTSD among students. This review employed a scoping review lens to examine the nexus between PTSD and poverty among students. Literature search was conducted in online databases such as PubMed, Google Scholar, Scopus, and Semantic Scholar. This study followed the PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-Analysis) extension for scoping reviews (PRISMA-SCR) for (...) study selection and data extraction. Poverty is a significant factor that predisposes individuals to the development of post-traumatic stress disorder after experiencing a traumatic event, as determined by this review. In addition, this review discloses that psychological treatments such as Trauma Focused Behavioural Therapy, Cognitive Behavioural Therapy for PTSD, narrative exposure therapy among others have been identified as effective for treating PTSD; however, the cost of treatment has been found to be unaffordable among poor individuals. This study also revealed that there is a dearth of empirical studies that focus specifically on students' PTSD and Poverty or studies conducted in educational settings with reference to PTSD and poverty. In light of this, this study recommends that future research should investigate the relationships between PTSD and poverty among students. (shrink)

This paper argues that to negate the ontological difference between the natural and the artificial, is not plausible; nor is the reduction of the natural to the artificial or vice versa possible. Except if one intends to empty the semantic content of the terms and notions: “natural” and “artificial.” Most philosophical discussions on Artificial Intelligence (AI) have always been in relation to the human person, especially as it relates to human intelligence, consciousness and/or mind in general. This paper, intends to (...) broaden the conversation, by discussing AI in relation to the notions of “nature” and the “artificial.” This intention is to more critically understand the artificiality in and of artificial intelligence. To achieve this, the notion of “nature” in Aristotle’s Philosophy of Nature, has been employed as an epistemological tool in interrogating the notion of the artificial and the objectives of the science and technology of Artificial Intelligence. (shrink)

It is the contention of this paper that ethics of work ought to be anthropological, and artificial intelligence (AI) research and development, which is the focus of work today, should be anthropological, that is, human-centered. This paper discusses the philosophical and theological implications of the development of AI research on the intrinsic nature of work and the nature of the human person. AI research and the implications of its development and advancement, being a relatively new phenomenon, have not been comprehensively (...) interrogated in the social and ethical teachings of the Catholic Church. This paper, therefore, proposes a path for this interrogation by expounding a discourse which is believed to be epistemically helpful in the developing discourse of AI in the ethical and social teachings of the Church. The advancement in the research on AI is not only redefining the meaning of work, but, even more so, it is questioning the metaphysical notion of the human person and the theological notion of work as an intrinsic part in the selfhood and dignity of the human person. (shrink)

This paper attempts to bring the traditional theodicy on the question of evil and the Divine Providence, to its logical conclusion, in such a way that a believer is challenged to totally accept the implication of his or her faith in God. To have faith is to completely surrender to Divine Providence. It is to completely surrender ones free will to the rational conclusions or consequences of faith in the Divine Providence. Hence, this paper is for those who are perplexed (...) due to the Pandemic. Especially for Christians whose faith in God is perplexed because of their existential experience of the COVID 19 pandemic as evil. The existential reality of dread and misery caused by this pandemic is globally and more subjectively experienced due to the digitalization of this age. This shows how disastrously powerful the digitalization of our world can be in the proliferation of dread, misery and hopelessness. (shrink)

此研究的目的是論述在悲劇發生時哲學具作為慰藉手段的作用。西方哲學的羅馬希臘化時期，跨越了不同的哲學流派，蓬勃發展了一種被稱為“慰藉”（consolatione）的特殊哲學著作的文體。因此，哲學家和哲學 思想家撰寫了幾部名為“De consolatione”（On Consolation）的哲學著作，一直持續到中世紀，如波埃修斯（Boethius）的通俗著作“De Consolatione Philosophia”（On the Consolation of Philosophy）。在羅馬希臘化時期哲學家現存的著作中，塞內卡的著作可以說是最多且篇幅相當長，是寫給他所認識遭受悲劇的人的。因此，本文試圖在塞內卡的著作中探索這種特殊的哲學體裁—論慰藉。本文要探究 他如何使用這種哲學體裁來幫助遭受悲劇的人，特別是遭受親人的死亡，而獲得心靈的平靜與安寧。其目的是利用塞內卡關於“De Consolatione”的著作來反思世界各地許多遭受Covid-19 疫情帶來悲劇的人。即是證明和探索哲學思考在悲劇時的作用。這表明，哲學或哲學家不是悲劇時的無助旁觀者，而是與人類境遇具有生存相關性的活動。更具體一點，此論文的目的就是回答下面這個問題：哲學可以對超過四百 萬因爲疫情而直接死亡的人（不包括那些間接死亡的人）其遭受苦死的家人和朋友說些什麼？今天哲學家如何為因 Covid-19 疫情而遭受悲劇的人們帶來慰藉？此論文認為，哲學家塞內卡（Seneca）可以教今天的哲學家如何運用哲學作為處理當今悲劇的手段。因此，本文架構如下： 1. 塞內卡哲學的簡要闡述。 2. 論述慰藉之哲學文體。 3. 塞內卡《慰藉》著作的哲學論述。 4. 塞內卡思想對 Covid-19 疫情的反思。 5. 結論。.

This work contends that the metaphysical understanding of the human person, simply as a rational and free being is incomprehensive, and for a comprehensive understanding of the human person, there is a need to understand the human person as a conscious being in action and in relationship within and without itself due to the shared consciousness of 「仁。」To guide this philosophical investigation, the writer posits the research question: How can the philosophy of Karol Wojtyła on the human person help to (...) deepen the understanding of the Confucian philosophy of person as 「仁者」? Thus, in this research the writer has three main tasks. The first task is to substantially investigate and expound the philosophical anthropology of Karol Wojtyła. The second task is to investigate and expose the Confucian concept of 「仁。」The third task is to discourse the human person by the means of a re-interpretation of the concept of 「仁者」as the Wojtyłian concept of “Person-revealed-in-Action.” So, the entire Part One of this work, is aimed at achieving the first task, and the entire Part Two, is aimed at achieving the second and the third tasks of the investigation. The Philosophical anthropology of Karol Wojtyła, is substantially influenced by the philosophy of Thomas Aquinas, and the Philosophy of Max Scheler. Hence, the writer creates the background for the exposition of Karol Wojtyła’s philosophical anthropology by presenting a discourse on Thomas Aquinas and Max Scheler. And to understand the concept of persona in Thomas Aquinas there is a need to discuss the philosophical anthropology of Socrates-Plato, Aristotle and Boethius. On the other hand, to understand the phenomenology of Max Scheler, which Karol Wojtyła employed in his analysis of human experience and action, the writer briefly exposes the phenomenology of Edmund Husserl the founder of phenomenological movement and the phenomenology of Heidegger the student of Husserl and the contemporary of Max Scheler. Hence, the writer considers an exposition of the concept of 「仁，」from the perspective of textual analysis of the meaning of 仁 as it is found in three classical text: 《 論語》, 《中庸 》and《孟子》. These three Confucian classics all consider 「仁」as not just an important concept in Confucianism, but as the concept that defines the human person, as the quiddity of the human person. The writer therefore, synthesizes Wojtyła’s concept of “person-revealed-in-action”, and the Confucian concept of 「仁者，」to affirm a philosophy of person that is indeed wholistic and comprehensive. This philosophy of person, the writer gives the name: “Jenism.” “Jenism” then, is the concept of the human person (人) understood from a synthesis of the Wojtyłian concept of human action and the Confucian understanding of 「仁。」This understanding of the human person, does not only explain the metaphysical quiddity of the human person, but also explains the specific difference of the human life. The writer, therefore, is persuaded to think that a philosophy of person has been developed that is capable of responding to the philosophical anthropological problematics of our contemporary times. Especially, with problematics that are related to Ethics, Bioethics, Human Dignity and Artificial Intelligence. (shrink)

The objective of this work is to investigate Karol Wojtyła’s meta-ethics. Following the Aristotelian and Thomistic tradition, he maintains that ethics is a science. Contrary to the Aristotelian tradition, which conceives ethics as a practical science, Wojtyła sustains that ethics is also a science with theoretical objectivity. He posits the human “experience of morality,” in a specific sense, the moral experience of “I ought to do x”, as the ground for the objectivity of ethics as science. He also critiques the (...) understanding of experience as merely a sense-perception and appearance/phenomenon in empiricism and phenomenalism. However, it maintains the phenomenological understanding of experience as “lived-experience.” Thus, this work is an attempt to flesh out Karol Wojtyla's meta-ethics by investigating the following: 1. Karol Wojtyła’s Philosophy of Person as an Efficacious Moral Person. 2. Wojtyła’s Objectivity of Experience as Subjective Fact. 3. Exposition of his Understanding of Ethics. 4. Discussion of the experience of “I ought to do x”: As the Moral Ground in Karol Wojtyła’s Meta-Ethics. 5. A critical Evaluation and Conclusion. (shrink)

This paper is a critique of the culture, method and end of education today. It claims that education today does not aim at the integral formation and cultivation of a person. Put differently, it claims that philosophy of education critically speaking ought to be a kind of eudaimonism. Education ought to be fundamentally about the Ultimate good of the human person, and the task of philosophy of education is to critically establish and direct education towards the ultimate good of the (...) human person. Philosophy of Education in a very simple but fundamental sense, is a critical attempt to understand the foundation of education, that is to say, the nature and the end of education. What kind of education ought to be given to children in a city or nation-state, has been an ancient question in different civilizations. This work, is not only a critique of contemporary educational systems, but also a call for a philosophy of education that fundamentally connects education with the Good or Happy life. Hence, this research is an investigation on a philosophical education that is based on the eudaimonistic principle initiated by Plato and Aristotle and sustained by the philosophers of antiquity, such as the Epicureans and the Stoics. It also expounds ancient Chinese philosophy, to sustain the argument that an eudaimonistic philosophy of education has a universal effect and application. (shrink)

This paper attempts to demonstrate that the logical problematic of signification, has a very dangerous socio-political effect due to the ontological implication that is connected to the signification of terms in logic. It expounds the notion of signification in Formal Logic as exposed by William of Ockham. It thus, employs this notion of signification of terms, to discuss the term “Fulani”, to show the danger potent in distorting the signification of the term “Fulani” as in every conventional and connotative terms. (...) This work claims that as a result of the connection between logic and ontology, conceptualization and perception, names and reality, the distortion of terms, which are the building blocks of propositions in logic could lead to a dangerous cognition and perception of ontological realities. To this end, it posits a critique on the dangerous change in the signification of the term “Fulani”, in the conceptualization and perception of present day Nigeria people, of West Africa. A dangerous change, as this paper claims, if not speedily reconstructed and re-conceptualized, could lead to a disastrous situation in the socio-political reality of the Nigerian State. (shrink)

此研究的目的是論述在悲劇發生時哲學具作為慰藉手段的作用。西方哲學的羅馬希臘化時期，跨越了不同的哲學流派，蓬勃發展了一種被稱為“慰藉”（consolatione）的特殊哲學著作的文體。因此，哲學家和哲學 思想家撰寫了幾部名為“De consolatione”（On Consolation）的哲學著作，一直持續到中世紀，如波埃修斯（Boethius）的通俗著作“De Consolatione Philosophia”（On the Consolation of Philosophy）。在羅馬希臘化時期哲學家現存的著作中，塞內卡的著作可以說是最多且篇幅相當長，是寫給他所認識遭受悲劇的人的。因此，本文試圖在塞內卡的著作中探索這種特殊的哲學體裁—論慰藉。本文要探究 他如何使用這種哲學體裁來幫助遭受悲劇的人，特別是遭受親人的死亡，而獲得心靈的平靜與安寧。其目的是利用塞內卡關於“De Consolatione”的著作來反思世界各地許多遭受Covid-19 疫情帶來悲劇的人。即是證明和探索哲學思考在悲劇時的作用。這表明，哲學或哲學家不是悲劇時的無助旁觀者，而是與人類境遇具有生存相關性的活動。更具體一點，此論文的目的就是回答下面這個問題：哲學可以對超過四百 萬因爲疫情而直接死亡的人（不包括那些間接死亡的人）其遭受苦死的家人和朋友說些什麼？今天哲學家如何為因 Covid-19 疫情而遭受悲劇的人們帶來慰藉？此論文認為，哲學家塞內卡（Seneca）可以教今天的哲學家如何運用哲學作為處理當今悲劇的手段。因此，本文架構如下： 1. 塞內卡哲學的簡要闡述。 2. 論述慰藉之哲學文體。 3. 塞內卡《慰藉》著作的哲學論述。 4. 塞內卡思想對 Covid-19 疫情的反思。 5. 結論。.

This study addresses the issue of maintaining nutritional quality amidst financial hardship faced by families in Plateau State, Nigeria. Surveys research designed was used for the study. The study covers 3 local government areas in Plateau State, ensuring diverse representation. The sample size of 400 families residing in Plateau State was used. Questionnaire was used to collect data for the study which capture the demographic information, dietary habits, household budget allocation for food, and perceptions of nutritional value. Mean and standard (...) deviation was used to present result for the findings. The findings of the study revealed that that there should be cost-effective meal planning strategies in promoting healthy eating habits. Also, socioeconomic factors impact cost-effective meal planning in promoting healthy eating habits. Based on the findings, stakeholders, policymakers, and community organizations should implement interventions that support cost-effective meal planning, enhance nutritional literacy, and alleviate financial burdens on families in Plateau State. This study may empower families to make informed dietary choices and achieve better health outcomes despite economic constraints. (shrink)

This is a Hindu reading of St. Ignatius of Loyola's Spiritual Exercises for passing an examination. This is not the final dissertation but only a draft which underwent many changes. It is unpublished.

What is salvific community for Ignatius of Loyola? It is communion with Christ, a dynamic for which Ignatius used the expression ‹societies Jesu›. This wording has a revealing intertextuality. ‹Societas› is the Vulgate’s rendering of Pauline and Johannine koinōnia: «sharing in (Christ)». The NT overtones of the Ignatian experience of communion can be explored regarding a theology of relationship (person), of action (history) and of the Church (representation). Being a person is understood as being friend and servant, history (...) as the salvific kairos of Christ’s activity, and the Church as the communion representing him—each time a typically Christian conception deciding always for that option that cannot be generalised through abstraction. (shrink)

The document Justice in the World, released in 1971 by the World Synod of Bishops, is an excellent basis for thinking about pedagogical practice in Ignatian higher education as a constellation of acts of justice. I describe here my personal experience (as an ambiguously Catholic faculty member) of teaching an upper division ethics course in the core curriculum and contextualize it in terms both of Ignatius’ Spiritual Exercises and the 1971 Synod document.

This has been published by the Archdiocese of Calcutta in the Roman Catholic The Herald which has been in continuous circulation from 1839. This weekly paper is the mouthpiece of this Roman Catholic Archdiocese and is indexed by the Vatican. The importance of this short piece is that it clears the misconception about the so-called fire-sacrifice which is found in all text books and scholarly papers globally. There is no such thing as a fire-sacrifice. The author draws a parallel with (...) the 'havan' or 'homa' with the Holy Eucharist. For the author the fire is God, as for Roman Catholics, the bread and wine is the Body and Blood of Christ during the Paschal Mystery. Further, the author clearly states the similarities between Ignatius's Spiritual Exercises and Tantric 'nyasas'. These are unique observations within comparative religious studies. The Truth is One and sages call it by various names and so while the paths to this Truth are different, the destination is the same. (shrink)

This essay aims to construct a relationship between Aristotle's account of friendship in the Nicomachean Ethics and the ideal of companionship articulated and lived out by St. Ignatius of Loyola, the founder of the Jesuit order. Although on the surface, it may seem as though Aristotelian friendship and Ignatian companionship have little in common, given that the accounts were developed in such different contexts, I argue that there are similarities worth exploring. Taken together, the accounts can help illuminate the (...) good of friendship as we experience it in the current age. The essay has three parts. In Part I, I set out Aristotle's account of friendship, focusing especially on his claims about shared activity in friendship and the role that friends play in times of suffering and bad fortune. In Part II, I turn to the Ignatian idea of companionship, both as he wrote about it and as he lived it. Ignatian spirituality takes it as a given that human life often follows a very rocky and difficult path. The spiritual practices of the Ignatian tradition are designed to help us cultivate the dispositions and habits necessary to sustain us through those experiences of grief, agony, and isolation. Those same dispositions and habits, I will suggest, also enable us to sustain our friends and be good companions during times of both joy and despair. In Part III, I will draw these two accounts together and consider what friendship on this Aristotelian-Ignatian model might look like today. Here I will focus on the ways in which friends are companions to each other during the despair and isolation occasioned by serious illness, trauma, and death. Both Aristotle and Ignatius have important insights into the value and function of friendship in these moments, insights that can help us think through the contemporary version of the same problem. (shrink)

According to the reading offered here, Descartes' use of the meditative mode of writing was not a mere rhetorical device to win an audience accustomed to the spiritual retreat. His choice of the literary form of the spiritual exercise was consonant with, if not determined by, his theory of the mind and of the basis of human knowledge. Since Descartes' conception of knowledge implied the priority of the intellect over the senses, and indeed the priority of an intellect operating independently (...) of the senses, and since, in Descartes' view, the untutored individual was likely to be nearly wholly immersed in the senses, a procedure was needed for freeing the intellect from sensory domination so that the truth might be seen. Hence, the cognitive exercises of the Meditations, modeled not on the sense- and imagination-based exercises of Ignatius of Loyola, but on the Augustinian procedure of turning away from the senses and imagination to perceive the unpicturable with the fleshless eye of the mind. In accordance with this reading, the function of Descartes' skeptical arguments is not to introduce skepticism so that it can be defeated but to aid the meditator in withdrawing the mind from the senses in order to attend to truths of the pure intellect. These truths then offer the basis for a new natural philosophy, including a new theory of the senses. (shrink)

In continental philosophy of religion, the hermeneutics of narratives takes a central role. Analytic philosophy of religion, on the other hand, considers religious statements mostly as assertions of fact. It examines the logical form and semantics of religious statements, addresses their logical commitments, and examines their epistemological status. Using the example of a passage in the Book of Job, it is investigated whether the methods of analytic philosophy are also suitable for analyzing religious narratives. The question is explored whether there (...) is a genuine form of knowledge, besides propositional factual knowledge, which is bound to the form of narration. Particular attention will be paid to the inter-personal pragmatic embeddedness of narratives. The connection between second-personal knowledge and narratives is examined. Using the historical example of Ignatius of Loyola's theory of religious knowledge, it is argued that propositional argumentative knowledge is only one form of religious knowledge among others. The others are second-personal and narrative in character. Having thus established this distinct form of knowledge, it is asked whether our best empirical knowledge of the neurophysiological basis of intuitive and non-argumentative cognition provides a foundation for better understanding inter-personal religious cognition within narratives. (shrink)

A Confederacy of Dunces (Confederacy) by John Kennedy Toole portrays an interplay between competing definitions of humanism. The one school of humanism—called by some the Modernist Paradigm—saw the Italian Renaissance as the origin of nineteenth- and twentieth-century modernist views that celebrated science, technology, and individual human freedom. The other school, led by Paul Oskar Kristeller, sought to historicize humanism by establishing that Renaissance writers and thinkers were generally conservative and preserved the philosophical ideas of the medieval era. Kristeller was the (...) President of the Renaissance Society of America and was at the height of his influence at Columbia University during the late 1950s, when Toole studied for his Master’s degree there. The main character in Confederacy, Ignatius J. Reilly, presents a parody of Kristeller’s position, which he uses to critique modern society. Ignatius also plays the part of a child of the planetary god Saturn, both by acting out the ancient astrological tradition of associating Saturn with misfortune and disorder and by being a parody of the Renaissance concept of the Genius as a Child of Saturn begun by the Renaissance philosopher whom Kristeller studied most, Marsilio Ficino. Ignatius’s worldview is an antithesis of the Modernist Paradigm. Confederacy is critical of both Modernist humanism with its attendant materialism and its antithesis—Ignatius’s dysfunctional version of Kristeller’s Renaissance philosophy. When the community expels Ignatius as a scapegoat, Toole appears to gesture toward a dialectical synthesis of the two concepts of humanism in the novel’s happy ending. (shrink)

This article considers the theme of discernment in the tradition of Ignatian spirituality emanating from the Spiritual Exercises of St Ignatius of Loyola, the founder of the Society of Jesus. After a brief introduction which addresses the central problematic of bad influences that manifest themselves as good, the article turns to the life and work of two Jesuits, the 16th C English missionary to India, Thomas Stephens and the 20th C French historian and cultural critic, Michel de Certeau. Both (...) kept up a constant dialogue with local culture in which they sought authenticity in their response to ‘events’, whether a hideous massacre which shaped the pastoral commitment and writing of Stephens in the south of the Portuguese enclave of Goa or the 1968 student-led protests in Paris that so much affected the thinking of de Certeau. Very different in terms of personal background and contemporary experience, they both share in a tradition of discernment as a virtuous response to what both would understand as the ‘wisdom of the Spirit’ revealed in their personal interactions with ‘the other’. (shrink)

This is a review of a book which is unique in the history of contemporary ideas --- the authors make explicit the religious imperative in a connected world which is glocal.