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Matthew Campbell
Matthew Campbell

Ideas Que Pegan Epub 18


Uno de los 3 libros escritos por los hermanos Chip y Dan Heath. Ambos profesores de unas de las mejores universidades estadounidenses, Stanford y Duke University, decidieron crear una serie de libros para explicar lecciones de negocios y el primero de esos libros fue este, Ideas que pegan, seguido por The Tipping Point y Built to Last




ideas que pegan epub 18


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Dominar el canon de presentación puede ayudar a un conferenciante a establecer confianza con su audiencia. Probablemente muchos de nosotros hayamos descartado a muchos speaker cuando vimos que murmuraban durante su discurso o que no gesticulaban. El conferenciante podría haber estado presentando ideas interesantes e innovadoras, pero el mensaje se perdió en la entrega. Trabajar la entrega puede ayudar a un conferenciante a usar la emoción, para persuadir. Una pausa bien colocada o un puño cerrado pueden provocar la emoción deseada de nuestra audiencia para expresar nuestra idea.


In developing Slavic Native Faith, practitioners draw upon the primary sources about the historical religion of Slavic peoples, as well as elements drawn from later Slavic folklore, official and popular Christian belief and from non-Slavic societies.[24] Among these foreign influences have been beliefs and practices drawn from Hinduism, Buddhism, Zoroastrianism, Germanic Heathenry,[25] Siberian shamanism,[26] as well as ideas drawn from various forms of esotericism.[27] Other influences include documents like the Book of Veles, which claim to be genuine accounts of historical Slavic religion but which academics recognise as later compositions.[28] According to the folklorist Mariya Lesiv, through this syncretic process, "a new religion is being created on the basis of the synthesis of elements from various traditions".[29]


In Slavic languages the closest equivalent of "paganism" is poganstvo (taking for instance Russian; it itself deriving from Latin paganus), although Rodnovers widely reject this term due to its derogatory connotations.[74] Indeed, many Slavic languages have two terms that are conventionally rendered as "pagan" in Western languages: the aforementioned pogan and yazychnik. The latter, which is a derivation of the near-homophonous yazyk, "tongue", is prevalent and has a less negative acceptation, literally meaning "pertaining to (our own) language".[68] It is often more accurately (though by no means thoroughly) translated as "Gentile" (i.e. pertaining "to the gens", "to the kin"), which in turn it itself renders in Slavic translations of the Bible.[72] Some Russian and Ukrainian Rodnovers employ, respectively, Yazychestvo and Yazychnytstvo (i.e. "our own language craft", "Gentility"), but it is infrequent.[75] Yazychnik has been adopted especially among Rodnovers speaking West Slavic languages, where it has not any connotations related to "paganism".[76] Thus, Czech Rodnover groups have coined Jazyčnictví and Slovak Rodnovers have coined Jazyčníctvo.[76] According to Demetria K. Green of the Johns Hopkins University, Rodnovery is strictly intertwined with the development of East Slavic languages, and especially of Russian language, which preserved embedded in themselves ideas and terminology of ancient Slavic religion over the centuries facilitating its revival in the modern era.[77]


Laruelle observed that Rodnovery is in principle a decentralised movement, with hundreds of groups coexisting without submission to a central authority. Therefore, socio-political views can vary greatly from one group to another, from one adherent to another, ranging from extreme pacifism to militarism, from apoliticism and anarchism to left-wing and to right-wing positions. Nevertheless, Laruelle says that the most politicised right-wing groups are the most popularly known, since they are more vocal in spreading their ideas through the media, organise anti-Christian campaigns, and even engage in violent actions.[139] Aitamurto observed that the different wings of the Rodnover movement "attract different kinds of people approaching the religion from quite diverging points of departure".[140]


There are, nonetheless, recurrent themes within the various strains of Rodnovery. The scholar of religion Scott Simpson has stated that Slavic Native Faith is "fundamentally concerned with questions of community and ethnic identity",[141] while the folklorist Nemanja Radulovic has described adherents of the movement as placing "great emphasis on their national or regional identity".[142] They conceive ethnicity and culture as territorial, moulded by the surrounding natural environment (cf. ecology).[143] Rodnovery typically emphasises the rights of the collective over the rights of the individual,[144] and their moral values are the conservative values typical of the right-wing of politics: emphasis on patriarchy and traditional family.[129] Most Rodnover groups will permit only Slavs as members, although there are a few exceptions.[130] Many Rodnovers espouse socio-political views akin to those of the French Nouvelle Droite,[145] and many of them in Russia have come close to the ideas of Eurasianism.[146] In this vein, they often oppose what they regard as culturally destructive phenomena such as cosmopolitanism, liberalism and globalisation,[115] as well as Americanisation and consumerism.[147]


Many other Rodnovers deny or downplay the racist and Nazi elements within their community, and claim that extreme right-wingers are not true believers in Slavic Native Faith because their interests in the movement are primarily political rather than religious.[161] There are groups that espouse positions of cultural nationalism and patriotism, rather than extreme ethnic nationalism and racism. For instance, the Russian Circle of Pagan Tradition characterises itself as "patriotic" rather than "nationalist", avoids ethnic nationalist ideas, and recognises Russia as a multi-ethnic and multi-cultural state.[162] Moreover, there has been an increasing de-politicisation of Rodnovery in the twenty-first century.[163] The scholars Kaarina Aitamurto and Roman Shizhenskii found that expressions of extreme nationalism were considered socially unacceptable at one of the largest Rodnover events in Russia, the Kupala festival outside Maloyaroslavets.[164]


The socio-political system proposed by Rodnovers is based on their interpretation of the ancient Slavic community model of the veche (popular assembly), similar to the ancient Germanic "thing" and ancient Greek democracy. They propose a political system in which decisional power is entrusted to assemblies of consensually-acknowledged wise men, or to a single wise individual.[174] Western liberal ideas of freedom and democracy are traditionally perceived by Russian eyes as "outer" freedom, contrasting with Slavic "inner" freedom of the mind; in Rodnovers' view, Western liberal democracy is "destined to execute the primitive desires of the masses or to work as a tool in the hands of a ruthless elite", being therefore a mean-spirited "rule of demons".[175]


According to Aitamurto, rituals play "a central role in defining, learning and transmitting the religion", and thus they constitute an important complement to Rodnover theology.[220] Ritual practice makes use of mythology, symbolism, codified chants and gestures. Myths and symbols are considered to emerge from the subconscious of humanity, and to be imaginified sacred knowledge which has to be deciphered and reinterpreted since the true meaning is not always apparent. Among the most common myths is that of Belovodye (the esoteric kingdom of "White Waters"), deriving from eighteenth-century Old Believers' culture.[223] Symbols such as the trident, the swastika, and objects representing fire, are prominent features of Rodnover rituals.[224] The swastika (or kolovrat, as the eight-spoked wheel is called in Rodnovery) is considered the main symbol for mystical ascension to the divine world. Other symbols such as animals, geometric shapes, and ancient Slavic runic writing, are considered to be associated to specific gods, and the prayer to their image is considered to intercede with these gods.[53] Also appropriate chants and gestures are believed to allow the participants to enter in communion with the upper world.[143] Some Rodnovers espouse ideas similar to those of Jewish Kabbalah, namely the discipline of Vseyasvetnaya Gramota ("Universal Script"), which holds that there is a connection between language, script and the cosmos (corroborated by the etymological connection between the word yazychnik, "pagan", and yazyk, "language", which share the same root): the Cyrillic and Glagolitic scripts, and their alleged ancestor, are considered to have magical usefulness to cooperate with the universe and communicate with God, and to see past events and foresee future ones.[225]


After the fall of the Soviet Union, Ukraine became an independent republic, with many Ukrainians turning to strongly nationalistic agendas; among those to have done so are pseudo-archaeologists like Yury Shylov, who posits Ukraine as the "cradle of civilisation".[300] It is within this broader milieu of cultural nationalism and interest in alternative spiritualities that Rodnovery re-emerged in Ukraine.[115] The United States-based Native Ukrainian National Faith established itself in Ukraine soon after independence, with the first congregation in Ukraine gaining official recognition in Kiev in 1991.[301] There had been schisms in the international organisation of Native Ukrainian National Faith.[111] A number of senior followers broke with Sylenko during the 1980s, rejecting the idea that he should be the ultimate authority in the religion; they formed the Association of Sons and Daughters of the Native Ukrainian National Faith (OSID RUNVira) and secured legal control of the temple in Spring Glen.[302] A second group, the Association of Sons and Daughters of Ukraine of the Native Ukrainian National Faith (OSIDU RUNVira), maintained links with Sylenko himself, whom it regards as a prophet.[111] Despite the animosity that existed between these rival Ukrainian groups, there was some collaboration between them.[298] In 2003, the First Forum of Rodnovers was held in Ukraine, resulting in two public proclamations: the first urged the country's government to protect what the Rodnovers regarded as sacred sites and objects, and the second called on the government not to go ahead with the proposed privatisation of agricultural land.[298] That same year, a group called Ancestral Fire of the Native Orthodox Faith was established; in contrast to the anti-Russian slant taken by Sylenkoism, it embraced a pan-Slavic perspective.[303]


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