The original equally-based relation between science and culture becomes opinions on current science oscillate between an excesses of trust and a full I strongly believe that the "western civilization", based on democracy, the rule of law. The connection between, culture and language has been noted as far back as” the classical, period . The relationship with our daily life differentiates between culture and civilization. give favorable deal to those whom they know and trust. a woman is based on their purely interpersonal trust, dependency, next generation and human civilization may extinct (Murdock ). unique in every culture and that relationship is culturally constructed and socially.
So building trust and maintaining that ongoing atmosphere are critical. Trust is also reciprocal, so a good leader consistently models trust in all arenas. Many organizations have ethics policies in place, but this structure alone is insufficient. This approach necessitated regular, informal coaching sessions to teach Millennials how to navigate the bureaucracy and find key allies within the organization. The strategy culminated with a strong bond of trust and collaboration between teams located in different parts of the world.
These activities can include staff meetings, focus groups, workshops, or other gatherings. As a leader, you need to constantly assess or diagnose what is communicated. You should invest the time to get to know others and allow them to reciprocate.
The time that leaders devote to building trust through these connections with others is time well spent. The resulting environment will be a solid foundation on which trust-building activities can occur. Successful leaders manage relationships with others by walking the walk and talking the talk. They demonstrate and explain reasons for policies.
Both ethics and values synchronize in the leadership process to yield positive results that leaders hope to attain.
In annual meetings, town halls, and other forums, leaders should seek input and feedback from employees, stakeholders, partners, or others for whom successful leaders manage relationships.
Discussions with others provide feedback that can be instrumental to the leadership process. Successful leaders manage the process carefully so trust-building activities flourish. Trust-building forums and work groups should be open, provide feedback to leaders and employees, allow questions to be asked, and enable others to witness processes and actions in transparent, high-performance work groups.
This quality time is foundational for building trust in organizations. The reciprocal path for leading with trust requires that leaders engage with their audiences. They are not made. Finally, the leader should try to right the wrong and make amends. In some cases, an act of service, such as donation of time or money to a worthy cause, can help to restore the reputation of the organization or leader. Within some groups, speaking more slowly as steps are explained helps.
Decisions may need to be made more carefully and with greater deliberation. At the very least it can make more difficult the situation of those ethnic and cultural minorities living in a majority cultural context which is different from their own and prone to hostile and racist ways of thinking and acting. In light of this, people of good will need to examine the basic ethical orientations which mark a particular community's cultural experience.
Cultures, like the people who give rise to them, are marked by the "mystery of evil" at work in human history cf. The authenticity of each human culture, the soundness of its underlying ethos, and hence the validity of its moral bearings, can be measured to an extent by its commitment to the human cause and by its capacity to promote human dignity at every level and in every circumstance. The radicalization of identity which makes cultures resistant to any beneficial influence from outside is worrying enough; but no less perilous is the slavish conformity of cultures, or at least of key aspects of them, to cultural models deriving from the Western world.
Detached from their Christians origins, these models are often inspired by an approach to life marked by secularism and practical atheism and by patterns of radical individualism.
This is a phenomenon of vast proportions, sustained by powerful media campaigns and designed to propagate lifestyles, social and economic programmes and, in the last analysis, a comprehensive world-view which erodes from within other estimable cultures and civilizations. Western cultural models are enticing and alluring because of their remarkable scientific and technical cast, but regrettably there is growing evidence of their deepening human, spiritual and moral impoverishment.
The culture which produces such models is marked by the fatal attempt to secure the good of humanity by eliminating God, the Supreme Good.Depression is a disease of civilization: Stephen Ilardi at TEDxEmory
Yet, as the Second Vatican Council warned, "without the Creator the creature comes to nothing! This was amply demonstrated by the tragic events of the twentieth century and is now apparent in the nihilism present in some prominent circles in the Western world. Dialogue between cultures Individuals come to maturity through receptive openness to others and through generous self-giving to them; so too do cultures. Created by people and at the service of people, they have to be perfected through dialogue and communion, on the basis of the original and fundamental unity of the human family as it came from the hands of God who "made from one stock every nation of mankind" Acts In this perspective, dialogue between cultures — the theme of this World Day of Peace Message — emerges as an intrinsic demand of human nature itself, as well as of culture.
It is dialogue which protects the distinctiveness of cultures as historical and creative expressions of the underlying unity of the human family, and which sustains understanding and communion between them.
The notion of communion, which has its source in Christian revelation and finds its sublime prototype in the Triune God cf. Dialogue leads to a recognition of diversity and opens the mind to the mutual acceptance and genuine collaboration demanded by the human family's basic vocation to unity.
As such, dialogue is a privileged means for building the civilization of love and peace that my revered predecessor Pope Paul VI indicated as the ideal to inspire cultural, social, political and economic life in our time. At the beginning of the Third Millennium, it is urgent that the path of dialogue be proposed once again to a world marked by excessive conflict and violence, a world at times discouraged and incapable of seeing signs of hope and peace.
Possibilities and risks of global communication Dialogue between cultures is especially needed today because of the impact of new communications technology on the lives of individuals and peoples.
The Trust Gap in Organizations - Strategic Finance
Ours is an era of global communication, which is shaping society along the lines of new cultural models which more or less break with past models. At least in principle, accurate and up-todate information is available to anyone in any part of the world. The free flow of images and speech on a global scale is transforming not only political and economic relations between peoples, but even our understanding of the world. It opens up a range of hitherto unthinkable possibilities, but it also has certain negative and dangerous aspects.
The fact that a few countries have a monopoly on these cultural "industries" and distribute their products to an ever growing public in every corner of the earth can be a powerful factor in undermining cultural distinctness. These products include and transmit implicit value-systems and can therefore lead to a kind of dispossession and loss of cultural identity in those who receive them. The challenge of migration A style and culture of dialogue are especially important when it comes to the complex question of migration, which is an important social phenomenon of our time.
The movement of large numbers of people from one part of the planet to another is often a terrible odyssey for those involved, and it brings with it the intermingling of traditions and customs, with notable repercussions both on the countries from which people come and on those in which they settle.
How migrants are welcomed by receiving countries and how well they become integrated in their new environment are also an indication of how much effective dialogue there is between the various cultures.
The question of cultural integration is much debated these days, and it is not easy to specify in detail how best to guarantee, in a balanced and equitable way, the rights and duties of those who welcome and those who are welcomed.
Historically, migrations have occurred in all sorts of ways and with very different results. In the case of many civilizations, immigration has brought new growth and enrichment.
In other cases, the local people and immigrants have remained culturally separate but have shown that they are able to live together, respecting each other and accepting or tolerating the diversity of customs. Regrettably, situations still exist in which the difficulties involved in the encounter of different cultures have never been resolved, and the consequent tensions have become the cause of periodic outbreaks of conflict.
In such a complex issue there are no "magic" formulas; but still we must identify some basic ethical principles to serve as points of reference. First of all, it is important to remember the principle that immigrants must always be treated with the respect due to the dignity of every human person. In the matter of controlling the influx of immigrants, the consideration which should rightly be given to the common good should not ignore this principle.
The challenge is to combine the welcome due to every human being, especially when in need, with a reckoning of what is necessary for both the local inhabitants and the new arrivals to live a dignified and peaceful life. The cultural practices which immigrants bring with them should be respected and accepted, as long as they do not contravene either the universal ethical values inherent in the natural law or fundamental human rights.
Respect for cultures and the "cultural profile" of different regions It is a much more difficult thing to determine the extent to which immigrants are entitled to public legal recognition of the particular customs of their culture, which may not be readily compatible with the customs of the majority of citizens. The solution to this question, within a climate of genuine openness, calls for a realistic evaluation of the common good at any given time in history and in any given place and social context.
The Trust Gap in Organizations
Much depends upon whether people embrace a spirit of openness that, without yielding to indifferentism about values, can combine the concern for identity with the willingness to engage in dialogue.
On the other hand, as I noted above, one cannot underestimate the capacity of the characteristic culture of a region to produce a balanced growth, especially in the delicate early stages of life, in those who belong to that culture from birth.
From this point of view, a reasonable way forward would be to ensure a certain "cultural equilibrium" in each region, by reference to the culture which has prevalently marked its development.
This equilibrium, even while welcoming minorities and respecting their basic rights, would allow the continued existence and development of a particular "cultural profile", by which I mean that basic heritage of language, traditions and values which are inextricably part of a nation's history and its national identity.
Clearly, though, the need to ensure an equilibrium in a region's cultural profile cannot be met by legislative measures alone, since these would prove ineffectual unless they were grounded in the ethos of the population.
They would also be inevitably destined to change should a culture lose its ability to inspire a people and a region, becoming no more than a legacy preserved in museums or in artistic and literary monuments. In effect, as long as a culture is truly alive, it need have no fear of being displaced.
And no law could keep it alive if it were already dead in people's hearts. In the dialogue between cultures, no side can be prevented from proposing to the other the values in which it believes, as long as this is done in way that is respectful of people's freedom and conscience.
Dialogue between cultures, a privileged means for building the civilization of love, is based upon the recognition that there are values which are common to all cultures because they are rooted in the nature of the person. These values express humanity's most authentic and distinctive features.
Leaving aside ideological prejudices and selfish interests, it is necessary to foster people's awareness of these shared values, in order to nurture that intrinsically universal cultural "soil" which makes for fruitful and constructive dialogue.
The different religions too can and ought to contribute decisively to this process. My many encounters with representatives of other religions — I recall especially the meeting in Assisi in and in Saint Peter's Square in — have made me more confident that mutual openness between the followers of the various religions can greatly serve the cause of peace and the common good of the human family.
The value of solidarity Faced with growing inequalities in the world, the prime value which must be ever more widely inculcated is certainly that of solidarity. A society depends on the basic relations that people cultivate with one another in ever widening circles — from the family to other intermediary social groups, to civil society as a whole and to the national community.
States in turn have no choice but to enter into relations with one another. The present reality of global interdependence makes it easier to appreciate the common destiny of the entire human family, and makes all thoughtful people increasingly appreciate the virtue of solidarity.
At the same time it is necessary to point out that this growing interdependence has brought to light many inequalities, such as the gap between rich and poor nations; the social imbalance within each nation between those living in opulence and those offended in their dignity since they lack even the necessities of life; the human and environmental degradation provoked and accelerated by the irresponsible use of natural resources.
These social inequalities and imbalances have grown worse in certain places, and some of the poorest nations have reached a point of irreversible decline. Consequently, the promotion of justice is at the heart of a true culture of solidarity. It is not just a question of giving one's surplus to those in need, but of "helping entire peoples presently excluded or marginalized to enter into the sphere of economic and human development.
For this to happen, it is not enough to draw on the surplus goods which in fact our world abundantly produces; it requires above all a change of lifestyles, of models of production and consumption, and of the established structures of power which today govern societies".
The culture of solidarity is closely connected with the value of peace, the primary objective of every society and of national and international life. However, on the path to better understanding among peoples there remain many challenges which the world must face: The alarming increase of arms, together with the halting progress of commitment to nuclear non-proliferation, runs the risk of feeding and expanding a culture of competition and conflict, a culture involving not only States but also non-institutional entities, such as paramilitary groups and terrorist organizations.
Even today the world is dealing with the consequences of wars past and present, as well as the tragic effects of anti-personnel mines and the use of frightful chemical and biological weapons. And what can be said about the permanent risk of conflicts between nations, of civil wars within some States and of widespread violence, before which international organizations and national governments appear almost impotent? Faced with such threats, everyone must feel the moral duty to take concrete and timely steps to promote the cause of peace and understanding among peoples.
The value of life An authentic dialogue between cultures cannot fail to nourish, in addition to sentiments of mutual respect, a lively sense of the value of life itself.
Human life cannot be seen as an object to do with as we please, but as the most sacred and inviolable earthly reality. There can be no peace when this most basic good is not protected. It is not possible to invoke peace and despise life. Our own times have seen shining examples of generosity and dedication in the service of life, but also the sad sight of hundreds of millions of men and women whom cruelty and indifference have consigned to a painful and harsh destiny.
I am speaking of a tragic spiral of death which includes murder, suicide, abortion, euthanasia, as well as practices of mutilation, physical and psychological torture, forms of unjust coercion, arbitrary imprisonment, unnecessary recourse to the death penalty, deportations, slavery, prostitution, trafficking in women and children. To this list we must add irresponsible practices of genetic engineering, such as the cloning and use of human embryos for research, which are justified by an illegitimate appeal to freedom, to cultural progress, to the advancement of mankind.
When the weakest and most vulnerable members of society are subjected to such atrocities, the very idea of the human family, built on the value of the person, on trust, respect and mutual support, is dangerously eroded.
A civilization based on love and peace must oppose these experiments, which are unworthy of man.