By Van Harskamp
Via special case stories, the individuals examine conflicts in social technology arguing that they need to be resolved on the point of the person self-discipline instead of on the point of philosopy. They discover alternative ways during which social scientists take care of the stress of being concurrently get together to a clash and a contributor its cost.
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Extra resources for Conflicts in Social Science (Routledge Studies in Social and Political Thought)
Moreover, what holds for institutionalized learning is equally true for all sorts of modern organizations. Every respectable institution, including a church denomination, will take its decisions only after ‘all advantages and disadvantages were considered extensively and weighed with care’. An astounding and still proliferating number of mantras is currently in use to legitimize the unique value of one’s own forum and the importance of warding off the outside world. There is money in thinking up new mantras.
B) Different interpretations of the policy change My analysis focused on the personal tragedy experienced by Probowinoto when financial support ended and the old operational structures were pushed aside. Many others, I should add, underwent a similar fate. Is it appropriate to speak of ‘tragedy’ here? As I said, both Dr Mulder and I accepted the facts of the case as set out above. Moreover, both of us tended to see the imbalance in the partnership as inscribed in the nature of the cooperation, following the line of the second argument.
These efforts had failed. In short—but this is a conclusion of mine—the practice of policy implementation and the need to solve the problem placed limits on the search for the problem’s cause. I had been in a different position. In my analysis I was able to question the missionary vision and the resultant policy of the Reformed churches in the Netherlands simply because I was not responsible for them. I had no part in the implementation. Mine was the luxury of being an observer. (c) Shifting emotions: sympathies and the notion of contingency My research in the church of Central Java began in the early 1970s.