Notice bibliographique
Résumé
Introduction This paper is my contribution to twentieth anniversary of Oxford Round Table that met in Oxford July 13-18, 2008. topic of Round Table was Religion: politics of and Conflict. In choosing this theme Oxford Round Table cited the strife in national and international affairs, apparent insoluble disharmony in Middle East, and religious discord in most other sectors of world as well. (1) While Middle East is most salient example of conflict, Religious Tolerance organization based in Ontario keeps tabs on twenty-five conflicts worldwide. (2) These range from Afghanistan War-- pitting Taliban and Al Qaida against Northern Alliance of Afghans (with an assist from U.S. and Britain), to conflict between Buddhists and Hindus in Sri Lanka, to Sudan where Muslim regime committed genocide against both Animists and Christians. (3) listing may be found at Religious Tolerance. org. It should be obvious from this listing referenced above that--though other factors enter into these conflicts: economics, race, class, ethnicity, nationalism, and political ambitions-religious conflict is real, and, if we wish to gain a peaceful community of nations and states, we neglect it at our peril. For this reason, we need to understand dynamics that lead to conflict and also what it is within religions that may provide a basis for concord. In this regard, it is thesis of this work that every world religion contains within it both seeds that lead to conflict and those that lead to concord and peace. Many of sources that lead to conflict or peace come directly from divine commandments or directives, teachings from scriptures and writings of interpreters of a particular faith. Other conflicts arise, not from (4) divine direction, but out of claims of one religion which run counter to culture, politics, and beliefs of other religions. It is in area of mutually exclusive claims of one faith vis-a-vis another that conflict may arise as these religions bump up one against another. Another cause for conflict occurs when persons forget true values of their religion and are enticed by culture, state, zealots, or political leaders into committing acts contrary to teachings of their faith. One of best examples of this is Crusades in which participants meant so well when they went into battle to glorify Christ. However, when we reflect on Crusades, it's hard to imagine The Prince of Peace at head of those armies with their swords red with innocent or not so innocent blood. More of contradictions between faith and action, peace and conflict, will be discussed later under heading A Brief History of Religion in War and Peace. aim of this process is that information provided may begin to provide a framework for understanding some of causes and cures for interfaith conflict. I also pray that it will push us toward renewed effort in finding ways for differing faiths to work together for common good and in promoting peace in world. In our common discourse, hopefully, we may find reasonable and workable means to resolve conflicts among religions and cultures while producing a model that will allow adherents to maintain their loyalties as they work together in harmony for good of humankind. It is God's love and our love for humanity that should bind religions together in peace and in common cause. Methodology Prior to next section of this paper, The Dialectic Problem, we need to understand how scriptures and Holy Writings of World's Religions will be used here. We want to be clear that in dealing with sources of conflict and peace found in writings of religions of world, no attempt will be made to interpret or subject to literary criticism writings of these faiths. …
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 machine sur la base complète
Imitation des enseignantsNi prévalence calibrée, ni vérité terrain. Validation humaine à venir. Le volet Gemma est une étiquette directe du modèle pour chaque travail de la base, lue sur la notice réduite au titre. Le volet Codex est un classifieur appris des 10 348 étiquettes directes de Codex et calibré sur les taux pondérés de l'échantillon; les champs sans appui suffisant ne portent aucun appel Codex. Le mode candidate est l'union des deux volets; le consensus est leur intersection. Ces sorties portent le statut machine_predicted_unvalidated et ne sont pas des étiquettes humaines.
Scores du classifieur distillé par catégorie (deux têtes)
| Catégorie | Codex | Gemma |
|---|---|---|
| Métarecherche | 0,001 | 0,002 |
| Méta-épidémiologie (sens strict) | 0,000 | 0,000 |
| Méta-épidémiologie (sens large) | 0,000 | 0,000 |
| Bibliométrie | 0,001 | 0,002 |
| Études des sciences et des technologies | 0,003 | 0,005 |
| Communication savante | 0,009 | 0,004 |
| Science ouverte | 0,000 | 0,003 |
| Intégrité de la recherche | 0,001 | 0,002 |
| Charge utile insuffisante (le modèle a refusé de juger) | 0,033 | 0,002 |
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 source (Gemma direct ou Codex distillé), 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 ».