Abstract: This study entitled by determinants of average money saving in university lecturers in case of Mizan-Tepi University Tepi Campus in the College of Natural and Computational Science. The amount of saving is influenced by different factors: monthly income, family size, and age and family consumption per capital. The objective of the study was to examine the responsible factors on average saving monthly income of lecturer’s in Mizan- Tepi University, Tepi Campus. The study included about 135 teachers (lecturers). The data for the research was collected from primary source and structural questionnaires were administered. The dependent variable was average saving monthly income and the independent variables are factors like; family consumption per month, family size, recreation, age, marital status, religion, donation, and house rent, sex, and work experience. From multiple linear regressions analysis on the effect of average monthly income of lecturers was family consumption, family size, and age. The data were analyzed using SAS version 9.2 and finding also compared with relevant literatures, lastly conclusions drawn and recommendation was for warded from the result. It was concluded that from 135 teachers (lecturers), 86.79% of the teachers (lecturers) are male and 13.21% are females who saved money prevalently and age, net salary, family size and consumption per month were significantly influencing on average saving money of lecturers’ in case of Natural and Computational science.
JUNE-JULY , 2015, VOL. 2/10 www.srjis.com Page 2436 The soul has no religion. The soul has no color, no creed. It is a drop of that divine ocean. We have to let it grow in love and love and love and love so that it will become one with the Father. The Lord has created humans. We have divided ourselves into so many religions, so many castes, so many creeds; and religion has become the base of so many countries, so much strife, so many wars, and we have become bloodthirsty, cutting each others' throats. Religion is the cause of all that. How can these religions take us back to the Father? The real thing which religions should fill us with they've absolutely forgotten. We have closed our God into brick and mortar, and every weekend we open the locks. We collect there. We talk about things for half an hour, collect money and come back home, satisfied that we have done our job as a member of that religion. These things are not going to count. We don't have to search for him in bricks and the mortar and water and jungles. He's right within us. We have to search for him within, nowhere outside at all. The Lord has given us a complete temple in which to search for him. That is generally the subject matter in which these references come.
Socio-economic factors including religion was found to be associated with woman’s autonomy measured by decision making power regarding obtaining own healthcare and access to pocket money. Socio-economic factors like religion and occupation were directly associated with maternal morbidity and inturn were themselves associated (SLI with occupation, SLI with education, education with occupation). Socio-economic status was also associated with food intake during the antenatal period (SLI, religion and food intake) and physical activity during antenatal period (occupation, education, religion with physical activity). Given that socio-economic status strongly determines women’s autonomy, food intake and physical activity during the antenatal period, in the final analysis these variables (women’s autonomy, food intake and physical activity in the antenatal period) that are more proximate determinants of maternal morbidity were considered.
Postmodernism almost overlaps with post modernity because both of them are using the term post. Postmodernism refers to the philosophical criticism over worldview, epistemology and modern ideologies. While on the other side, post modernity refers to the situation and social arrangements of information and technological product, globalization, fragmentation, lifestyle, too much consumerism, market deregulation, money and public facilities, age of the nation and the re-search of traditional inspirations. However, the use of the suffix “ism” in postmodernism impresses that postmodernism is a system of certain single thought, postmodernism is a concept of thought. The prefix “post” itself is often being argued for it indicates the breaking relationship between thought totally from every pattern of modern thought. Post (after) means something that comes afterward, therefore, postmodern is a termination of a modern thing or the negation of a modern thing (Touraine, 1995). Postmodern can also be considered as the correction of certain aspects in modernity. Giddens considered postmodern as a form of modernity that has been wiser and more self- conscious. While Habermas considered it as only a stage in an unfinished modernity project. According to Bryan S. Turner, the relationships between modernism and postmodernism are whether postmodernism is a belief that is reactionary or
That article also explains another anomaly which some readers may have spotted, namely that if privately money costs more to create than base money (as claimed above), how come private money manages to drive base money to near extinction, given the chance? The answer is that as explained by Huber (2000), most lenders have to either work or borrow money in order to be able to lend money. Not so private banks: they can just print the stuff! Thus they can undercut normal lenders. (See Huber’s p.31, para starting “Allowing banks to create…”.)
This paper draws on earlier research (our own as well as that of others) on boom and bust cycles in financial markets. Section 1 identifies a few causes of such cycles and explains the limitations of central banks in consistently and effectively dealing with such cycles. Explanation is traced to the contradictory functions of money and the collective action problems of decentralized markets. Section 2, drawing on earlier work including that of “The Chicago Plan”, identifies a new system design and institutional arrangement which would minimize boom-and- bust predispositions in money and financial systems. Section 3 focuses on the political and ideological constraints on accomplishing such reform. In the con- clusion, we stress the necessity of a new design (either the one sketched here or others), at the same time that any major reform will face substantial ideological institutions and political obstacles. In the meantime, it is argued, one should in- vestigate and analyze new alternative system designs which would overcome the limitations of the established design.
Gandhi had the propensity for the deeply religious and he accepted the fundamental tents of Hindu religion, with an unflinching faith in God. He also believed in the Karma theory and transmigration of soul to the extent that for him these beliefs worked as inexorable laws of nature. Hence, he believed that even a little of meritorious Karma performed would be conserved and yield fruit. 23 Despite his innate faith in Hinduism, he aspired for a universal humanistic religion which imbibed the best elements of all religions. In fact, he viewed every religion to be a specific road to the same divine goal. “Even as a tree has a single trunk but many branches and leaves, so there is one true and perfect religion, but it becomes many as it passes through the human medium.” 24 Gandhi‟s concept of religion was most comprehensive and deep. He endowed
Money is all ‘everyday’ money, Biblical issue and a pure concept to study. This is so that in its depth money is suspected in the literature to be a double controversial essence, i.e. (1) representative and (2) fiat, both of these rather philosophically and morally vulnerable. Thirdly, then historically sometimes one of these two dominated the other (e.g. representative money under primitive monetary systems and gold standard) ; other times it even seams that one of them (e.g.. representative money, after the last World War) has disappeared and leaved the scene. Besides, there were international monetary systems (IMS) that came up and went off; the last one that was European (i.e. the EMS, 1979- 1999) was followed by the unique ‘common currency’ of a multi-country region. Briefly, our proposal here is for revealing new issues and aspects that equally lie around, although less seen or even unseen, whereas they actually reflect both that we know more today than in the past and that money are likely to reiterate stories from the same past that keep familiar. Our findings might be: a third money concept zone, besides representative and fiat, i.e. money neutrality, the old story of barter, as pre-money, renewed, the famous gold standard, reviewed as the ’top advanced’ barter episode, theories of international monetary system(IMS) and optimum currency area (OCA) face to face, and ultimately some more defies for the European common currency.
There is, thus, the potential to use this power to further the social good, although misunderstanding or mystification of the nature of money results in an outcome that often is far below what is economically feasible as government believes itself to be “constrained” by the principles of “sound finance”. Far from springing from the minds of atomistic utility maximizers, money is a social creation. The private credit system leverages state money, which in turn is supported by the state’s ability to impose social obligations mostly in the form of taxes. While it is commonly believed that taxes “pay for” government activity, actually obligations denominated in a unit of account create a demand for money that, in turn, allows society to organize social production, partly through a system of nominal prices. Much of the public production is undertaken by emitting state money through government purchase. Much private sector activity, in turn, takes the form of “monetary production”, or M-C-M’ as Marx put it, that is, through monetary purchase of required inputs with a view to realizing “more money” from the sale of final product. The initial and final purchases are mostly financed on the basis of credits and debits—that is, “private” money creation. Because money is fundamental to these production processes, it cannot be neutral. Indeed, it contributes to the creation and evolution of a “logic” to the operation of a capitalist system, “disembedding” the economy to a degree never before encountered. (Heilbroner 1985; Wray 1990 p. 54) At the same time, many of the social relations can be, and are, hidden behind a veil of money. (Ingham 2004b) The veil makes it easy to imagine that all entities come on equal footing to the “marketplace” where their “dollars” compete on an equal basis. Economic analysis is reduced to “arithmetic”—consumers vote with their dollars, subject to budget constraints and exogenous preferences; producers react to these market signals. This orientation becomes most problematic with respect to misunderstanding about government budgets, where the monetary veil conceals the potential to use the monetary system in the public interest. The government, and public policy generally, is said to also face financial constraints imposed by monetary arithmetic—government budget constraints, Laffer Curves, financial trade-offs, interest rate effects and crowding-out, and portfolio preferences of private agents. As Ingham put it, “Tearing away these monetary masks or veils will demystify capitalism and its money, which will become ‘visible and dazzling to our eyes’.” (Ingham 2004b, pp. 61-62) An integration of credit money, state money, and endogenous money helps to demystify money and points toward different possibilities.
The National Fast, recommended by me turned me out of Office. It was connected with, the general Assembly of the Presbyterian Church, which I had no concern in. . . . A general Suspicion prevailed that the Presbyterian Church was ambitious and aimed at an Establishment as a National Church. I was represented as a Presbyterian and at the head of this political and ecclesiastical Project. The Secret Whisper ran through them all the Sects ‘Let Us have Jefferson, Madison, Burr, any body, whether they be Philosophers, Deist or even Atheists, rather than a Presbyterian President.’ This Principle is at the Bottom of the Unpopularity of national Fasts and Thanksgivings, Nothing is more dreaded than the National Government meddling with Religion.
Article 17 of the Marriage Act 1975 as amended in 1995 provides for the recognition of marriages according to the rights and customs of a church or religion recognized by the Minister responsible for Justice. But Act No I of 1995 introduced a whole section relating to Catholic Marriages. Articles 21 and 22 lay down the procedure for the recognition of a marriage celebrated according to canon law rites. The subsequent provisions go into great detail to provide for the recognition and registration of a judgment of annulment delivered by an Ecclesiastical Tribunal in Malta. These provisions have the combined effect of rendering the Ecclesiastical Tribunal at the same level of competence as the civil courts in questions of annulment of marriage. But the most draconian provision is article 30, which gives precedence to the Ecclesiastical Tribunal over the Civil Courts. In fact when the Ecclesiastical Tribunal accepts a petition for annulment, the relative decree of acceptance is communicated to the registrar of the Civil Courts. According to subsection 2 of that article, “(2) Malli ssir ir-reġistrazzjoni msemmija fis-subartikolu (1) ta’ dan l-artikolu, il-qorti tieqaf milli tkun iktar kompetenti li tittratta l-kwistjoni; u meta jkun hemm pendenti quddiem il- qorti azzjoni għad-dikjarazzjoni ta’ nullità ta’ żwieg li dwaru jkun intbaghat ċertifikat lir- Registratur skond is-subartikolu (1), il-qorti għandha tissospendi s-smiegħ tal-każ pendenti quddiemha, u ma tistax terġa’ tibda tisma’ l-każ u, f'kull każ, ma terġax issir kompetenti sakemm il-każ ikun skond il-proċeduri tat-tribunal irtirat minn quddiem it-tribunal jew ikun ġie dikjarat deżert” 3 . A more discriminatory provision on the basis of religion can hardly be
Plastic Money holders should strictly follow the guidelines and precautions suggested by the RBI, Banks and Card issuing Agencies with respect to card features, billing cycle, fee structure, interest calculations and other terms and conditions before accepting the cards. Cardholders should select the right kind of card that best meets their needs.
Krista Andreson, research fellow in the department of Art History, in- troduced the ideas behind the organisation of the Autumn School and its structure. She acknowledged that the general designation of “art” and “religion” can, and does, include diametrically opposed phenomena, and that the issue of “art” and “religion” is actually a topic that prima- rily emerged in the modern Western world. therefore, when speaking about these categories, we should keep in mind that their meanings and utilisation practices correspond to the time and place under discussion. the relations between art and religion can be observed through con- flict, autonomy, dialogue, and integration – the point of view depends on the examiner’s own position, but is also related to the time period under examination, or, in other words, changes with the course of his- tory. thus, in the Christian Church, right from the beginning, but also in subsequent centuries, there have been two sides to the relationship between art and religion – the deification of images, and the hostility to- ward images. the second of the ten Commandments given to Moses on Mount Sinai admonished the israelites “not to make for yourself a carved
Of course to categorise a number of intersections of religion, law, and human rights as “uncontentious” easily glosses over the interpretation within these domains. Further research into how religious groups designate surveillance practices as permissible will open up theological, philosophical, anthropological, and sociological complexities. The hermeneutics operating within, for example, Christian readings of the divine and human gaze in the New Testament might be usefully critiqued. The authority ascribed by a religious group to its own sacred texts may well be contested through internal struggles worked out in strategies of power. Such investigations will be valuable to faith practitioners but also contribute to wider literacy amongst policymakers concerning how religion and surveillance intersect. Similarly, although practices may be required today by a religious group, the evolution of those practices over time points to the dynamic nature of religion. Women covering their faces and/or heads as an act of piety that affects how they are seen in analogue and digital contexts not only varies synchronically across religious traditions but may be examined diachronically within specific groups. The articles in this edition are valuable in their own right but, we hope, will stimulate other projects in surveillance and religion.
It seems to me that Beiner underestimates what was special about religion, certainly for Locke but also for Spinoza and perhaps for Hobbes as well: that what is at stake for religious people is unique. Obeying the will of God, salvation of one’s eternal soul, is bigger and hence different than whatever is typically at stake for other kinds of thinking, even for natural scientists or intellectuals who care deeply about their work. Religious convictions have unique importance to those who hold them; if coerced to abandon or change their convictions, believers are especially apt to resist, even violently. Coerced religion is no religion at all, says Locke, 25 and Spinoza hints at the same by insisting that it is impossible to coerce people’s inner religious convictions. 26 If religious belief is different and if Locke’s, Spinoza’s, and even Hobbes’s ideas about free thought sprang from the collision of religious convictions in the religious wars of their day, then there is some difficulty for Beiner’s thesis that what these thinkers really cared about was freedom of natural science and that what was uniquely at stake in religious conviction for religious people was not after all the inspiration of these thinkers’—and perhaps our own—commitment to freedom of conscience.
Athenian religion. The first was mentioned above: it was most often considered impious for a son to prosecute his father. The second is the nature of the victim. The victim was already a murderer, as well as being of very low status. These irregularities present a problem for the reader: it is not obvious that Euthyphro’s father should be prosecuted at all. Euthyphro is doing something quite out of the ordinary here. The stakes are high. Euthyphro’s father is presented with a “genuine threat” (McPherran, 2002, p. 109). His freedom and status are threatened by his son’s prosecution. Euthyphro is threatened, even if he succeeds, with becoming a social pariah and the potential guilt of sending his own father away. Thus, Euthyphro must be committed to the rightness of his action. His confidence stems from his beliefs about pollution.