We accept the obligations of joint participation, shared goals and mutual accountability that true partnership requires. We affirm our inter-dependence and our willingness to yield autonomy as necessary for the common good. We commit ourselves to know, understand and love each other. We are partners with the poor and with donors in a shared ministry.
We affirm and promote unity in the Body of Christ. We pursue relationship with all churches and desire mutual participation in ministry.
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We seek to contribute to the holistic mission of the church. We maintain a co-operative stance and a spirit of openness towards other humanitarian organizations. We are willing to receive and consider honest opinions from others about our work. We are responsive to life-threatening emergencies where our involvement is needed and appropriate. We are willing to take intelligent risks and act quickly. We do this from a foundation of experience and sensitivity to what the situation requires. We also recognize that even in the midst of crisis, the destitute have a contribution to make from their experience.
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We are responsive in a different sense where deep-seated and often complex economic and social deprivation calls for sustainable, long-term development. We maintain the commitments necessary for this to occur. We are responsive to new and unusual opportunities. We encourage innovation, creativity and flexibility. We maintain an attitude of learning, reflection and discovery in order to grow in understanding and skill.
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We recognise that values cannot be legislated; they must be lived. No document can substitute for the attitudes, decisions and actions that make up the fabric of our life and work. Therefore, we covenant with each other, before God, to do our utmost individually and as corporate entities within the World Vision Partnership to uphold these Core Values, to honor them in our decisions, to express them in our relationships and to act consistently with them wherever World Vision is at work.http://objectifcoaching.com/components
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As a result, we persevere in our deeply divided lives, unaware that our failure to sense and live the wholeness of life is not germane either to our own nature, nor to that of the world itself. It is a product of who we have become, and the stories we have come to believe. Our culture has habituated to its own fictions. And we suffer from mistaken identity. The foremost sign of the effect that our tenacious fictions have on us is to be seen in the way that we live in our heads, consider that to be entirely natural, and know of no other way of being.
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New Self, New World initiates that conversation. The book shows that living in the head is a form of self-supervision by which we withdraw from the sensations of the body, thereby creating the essential division of self-consciousness. Standing apart from our being, spectators on our own lives, we intervene in them and resort to telling ourselves what to do. We are so constantly in that state of self-supervision that we habituate to it, which then makes us susceptible to supervision by others — so much so that we often barely notice when it happens: we are supervised in the workplace by rigid hierarchies and work stations; on the streets by sidewalks and signs and traffic lights; in our homes by television shows that cue our every response with laugh tracks and mood music and emotive, unreal acting; and in our personal expectations by the relentless, subliminal blandishments of our consumerist society.
As New Self, New World shows, such supervision is a form of tyranny, and results from a profound male bias in our culture that virtually disregards being and obsesses over control: we are always doing, planning, sorting, judging, calculating, out-thinking, and we provide almost no allowance for being. That male bias has been fostered in our culture over six thousand years — since its inception in the Neolithic Revolution — and New Self, New World tracks it by noting how, over time, the experience of the self in the body has changed.
To understand that change, it is necessary to understand that the body has two brains. That is not a metaphoric claim, but a physiological fact. We all know about the cranial brain — it is the one we mistakenly refer to it as the brain, suggesting it stands alone; but there is another brain, independent of the cranial brain, that lies in our gut: the enteric brain.
The cranial brain is associated with idea and analysis and the vision that guides our actions; as such, it is the center of our male intelligence, and so too the source of our doing. The enteric brain is associated with nourishment and integration and the processes of life; as such, it is the center of our female intelligence, and so too of our being. New Self, New World looks to language and cultural beliefs to show that in the early Neolithic era, the thinking self was experienced in the belly.
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By BC it had arrived in the chest area, and by BC it had taken up residence in the head. As our lives have grown increasingly abstract since then, it has increasingly consolidated itself there. And that consolidation of the thinking self in the head is the experience by which we in the 21st century identify what it is to be human. If New Self, New World is unflinching in its assessment of the story by which we live our lives, and of the impoverishment into which that story is carrying us, it is nonetheless a book of profound hope.
It gives the reader a very practical set of principles by which they can quiet the incessant chatter of the supervisor in the head and return to the genius of their integrated intelligence. In addition, language brings along with it a conception of the world - a worldview or cosmovision, in the words of Buber. On the contrary, theory is practiced without forcing it into a mold or crystallizing it.
To practice science, according to Freire, is to find and unveil truths about the world, about living beings, and about things that have yet to be discovered. It is to give meaning to the emerging needs of social practice. Language is a guiding thread through which history is understood, analyzed, and re-signified, including with regard to particularity such as life stories and to wholeness linking these individual stories to a long-term perspective of time.
However, science often fragments knowledge and disregards the instances where knowledge is produced in everyday life.
Research in education plays a central role in shifting the focus from a preoccupation only with written texts and encourages a reinterpretation of context. In the sense of wholeness, the I-Thou attitude occurs in the context of the relationship, of the totality of being, and of presence.
With regard to partiality or limitation, the I-That attitude manifests in the facts of lived experience, of the egocentric self, and of the object. Buber warns that the two attitudes I-Thou and I-That cannot be confused with each other or viewed in a Manichaean way. Each attitude has its own function; the problem is that there is a growing predominance of the I-That relationship to the detriment of the I-Thou relationship. This is a characteristic of modernity.
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The I-Thou relationship requires reciprocity, a posture of one person toward the other, and a commitment to the relationship. The I-Thou relationship is linked to presence. Buber the philosopher presents the word as being dialogical.
The word is the act of man through which he becomes a man and places himself in the world with others. If in modernity there is a fertile discussion about the individual, for Buber the crisis of man is a crisis of the between , where the predominance of appearances about being, the insufficiency of the perception of the other, and the imposition of a way of living and thinking by one man on another are factors that, according to the philosopher, impede the growth of interhumanity. The basic movement of dialogical life consists of turning toward the other, perceiving and accepting the other in his or her entirety - his or her presence in body, mind, and spirit - while taking responsibility for the other, which means freeing oneself from indifference.
According to Buber , the domains of dialogic life and monological life do not coincide with those of dialogue and monologue. It is necessary to be and to reside in oneself. A dialogue between mere individuals is only a sketch. Man recognizes himself as a presence in the world while also recognizing the presence of the other as a non-self.
The need for ethics and responsibility is established precisely due to powers of decision, evaluation, freedom, and rupture. And what would the expansion of consciousness mean to Freire? It would involve reading words, which presupposes and necessitates the consideration of a previous version of the world and requires returning to that reading. Reading the word is linked to reaching an understanding of the world and to its transformation - the reading and the making of a new world.
Once again, the thinking of the two authors converges in the following passages:. There can be no dialogue without a deep love of the world and of men. Being the foundation of dialogue, love is itself also a form of dialogue. Freire, , p.