Notice bibliographique
Résumé
The World of the Gift. Jacques T. Godbout with Alain Caille. Translated by Donald Winkler. Montreal & Kingston: McGill-Queen's University Press, 1998. Locations of the Sacred. Essays on Religion, Literature, and Canadian Culture. William Closson James. Waterloo: Wilfred Laurier University Press, 1998. To Set the Captives Free. Liberation Theology in Canada. Oscar Cole-Arnal. Toronto: Between the Lines, 1998. In Good Faith: Canadian Churches Against Apartheid. [Comparative Ethics Series: 4] Renate Pratt. Waterloo: Canadian Corporation for Studies in Religion [Wilfred Laurier University Press], 1997. Becoming Human. Jean Vanier. Toronto: Anansi, 1998. There was a time, not long ago, when the principles of the Christian tradition permeated Canadian society. The church shared with law, medicine and education the aura of being the employer of choice for the brightest graduates of colleges and universities. Theologians and Christian philosophers articulated ideals that motivated the whole culture, and politicians appealed to a shared understanding of a world under the benevolent care of an omniscient God who blessed the faithful and chastised the improvident. Young people responded with enthusiasm to the call to go to the far reaches of the world, not only carrying the Christian understanding of the natural and human cosmos, but introducing education, medicine and social services to regions that had not yet been touched with Western culture. Those times seem far removed. We live in a society that has forgotten, and repudiated, its past. Our young people do not know, nor do they care to discover, the values that moulded their grandparents and the world in which they lived. This is not simply a result of the religious pluralism that became characteristic of Canadian society once government policy no longer gave precedence to European immigrants. There is a deeper malaise, which stems from the individualism of modern culture. Ever since the Enlightenment attacked the superstition of faith and put reason in its place with its interest in manipulating nature and society to achieve useful results, and ever since the modern world, inspired by Descartes, put the ultimate standard of truth and goodness in the human subject, the trend has been towards individualism, where each person determines for herself or himself what ideas make the most sense, what values are most worth achieving. Lacking any sense of a tradition that transmits standards and norms, the modem world has espoused the principle of individualistic self-determination. Young and old delight in offending ingrained sensibilities. Those who appeal to ultimate standards as a bulwark against the contemporary values of expediency, personal fulfilment and self-interest are condemned as reactionary. Christianity has been forced to adapt to this brave new world. No longer able to assume the truth of its traditional world-view, where God created and redeemed the whole world, it has retreated to the spiritual, the realm of personal feeling and the sense of something beyond - not as defining the way the world is, but rather as a component of human psychology, necessary as a way of coming to terms with the impersonal contingencies of natural and human affairs. In the five books considered here, we have five different examples of how Christian men and women are coping with this new world - the world after Christendom. Godbout's and Caille's The World of the Gift is not explicitly Christian. It builds on an academic tradition initiated by the anthropologist Marcel Mauss, who explored the forms and function of gift exchanges in archaic societies: the potlatch among the natives of north-west British Columbia and the kula practiced by the Trobriand Islanders. But the practice of giving resonates with fundamental themes of Christian doctrine. Creation is a free, uncoerced gift of existence, and the incarnation is described as an act of grace, unconstrained goodwill. …
Récupéré en direct depuis OpenAlex et désinversé. Les résumés ne sont pas conservés dans cette base de données : les index inversés représentent 8,6 Go des 9,3 Go de texte de la base, et le serveur dispose de 13 Go libres.
Comment cette classification a été obtenuedéplier
Prédiction distillée sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Apprise à partir de 10 348 étiquettes directes de Codex et de 10 348 étiquettes directes de Gemma. Le mode candidate est l'union des têtes enseignantes seuillées; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont ni des étiquettes humaines ni des étiquettes directes de modèles de pointe.
Scores Codex et Gemma par catégorie
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,001 | 0,000 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,002 | 0,001 |
| Études des sciences et des technologies | 0,001 | 0,001 |
| Communication savante | 0,000 | 0,000 |
| Science ouverte | 0,000 | 0,000 |
| Intégrité de la recherche | 0,000 | 0,000 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,001 | 0,000 |
Scores machine (provisoires)
Les deux têtes enseignantes du modèle étudiant, lues sur ce travail. Un score ordonne la base pour la relecture; il n'affirme jamais une catégorie, et le statut de validation accompagne chaque rangée tel quel.
Scores de référence d'un modèle non mature (critères de maturité non atteints, 7 itérations). Un score ordonne; il n'affirme jamais une catégorie.
score_only:v0-immature-baseline · tel quel depuis la passe de notation : score_only signifie que le nombre peut ordonner les travaux, et qu'aucune étiquette de catégorie n'en découleClassification
machine, non validéePrédiction automatique; un appel candidat d’une seule tête enseignante, pas un consensus.
Le détail, modèle par modèle et score par score, se trouve en fin de page sous « Comment cette classification a été obtenue ».