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Do our attitudes make us bad?
For more than forty years, the project management landscape has seen textbooks, journal articles and presented papers discussing the causes of project failures. Unfortunately, many of the failure analyses seem to look at failure superficially rather than in depth. When trying to discover the root cause of a failure, we usually look first in the contractor’s company for someone to blame rather than in our own company. If that doesn’t work, then we begin climbing the organizational hierarchy in our own company by focusing on the project team, followed by the project manager. Once we find someone to blame, the search seems to end and we feel comfortable that we have discovered the cause of the failure. It is human nature to begin finger-pointing at the bottom of the organizational hierarchy first, rather than at the top. Yet, more often than not, the real cause of failure is the result of actions (or inactions) and decisions made at the top of the organizational chart than at the bottom. It is also human nature to make decisions based upon how we are affected by the Seven Deadly Sins, namely: envy, anger, pride, greed, sloth, lust and gluttony. Decisions made based upon the Seven Deadly Sins, whether they are made at the top or bottom of the organization, can have dire consequences on projects. Sometimes the sins are hidden and not easily recognized by ourselves or others. We simply do not see or feel that were are committing a sin. The Seven Deadly Sins affect all of us sooner or later, even though we refuse to admit it. Some of us may be impacted by just one or two of the sins, whereas others may succumb to all seven. What is unfortunate is that the greatest damage can occur on projects when the sins influence the way that senior levels of management must interface with projects, whether as a project sponsor or as a member of a governance group. Bad decisions at the top, especially if based upon emotions rather than practicality, can place the project on a destructive path even before the day the project is kicked off.
Philosophical aspects on emotions
Can envy be a moral emotion?2005 •
SwePub titelinformation: Can envy be a moral emotion?
The Other Journal (theotherjournal.com)
“Evil in the Classroom: Deception and Desire,” with David E. Alexander.2012 •
Using the Seven Deadly Sins as a template, two college professors explore the impulses which lay at the heart of academic plagiarism.
Remembrances encompass traumalgic otherness. A look at the links between nostalgia and trauma can be taken with a focus on an exploratory feature of otherness to be experimentally called sacrilegious traumalgia, which entails a nostalgic longing for the traumatic flux of mental and bodily deterioration and disintegration into multiple foul subunits. Traumalgia is sacrilegious, as its subjects overflow and overcome sacred classifications of cleanly, stable identity and foul otherness in flux. Drawing on a critique of modernity as a perpetuation of sacred resentful envy against otherness sanctioned through morality, the imagery of the six deadly sins besides envy applies to traumalgia. This discussion hinges on sacrilegious traumalgia in audio-video-literary narratives, that is, audiovisual acts and literary writings, from the European novels V.M. 18 (Santacroce 2007), Une forme de vie (Nothomb 2011), and Corpus Delicti (Zeh 2009), and the international audiovisual works Antichrist (von Trier 2010), Born This Way (Gaga 2011), and Black Swan (Aronofsky 2010), with their respective focus on lust, gluttony and sloth, and on wrath, pride and greed. This selection of audio-video-literary traumalgias in the comparative critical reflection of this study supplies a discussion on this feature of bodily otherness and cultural memory in three sections, focusing in turn on the relevant cross-disciplinary conceptual field, three novels, and three audiovisual works. Emphasis is laid on the significance of sacrilegious traumalgia in the set of concerns with collective identities and otherness haunting current trends and practices.
EL celoso extremeño (The Jealous Old Man from Extremadura) continues to be one of the most mysterious exemplary novels written by Cervantes. 1 The invitation for reflection is inherent in Cervantes’s writing, but in the case of an exemplary tale on jealousy where it is not the wife but the husband who dies in the end, the question of what is to be learned from such narration is brought to the forefront. 2 Much attention has been rendered to the jealous husband who ends up undoing the expectations created by the stereotypical plot, 3 how- ever, surprisingly, this attention has been traditionally detached from an inquiry of the meaning and role of jealousy in the novel. Exceptions to this critical gap are Alison Weber, Stephen Lipmann, Nicolás Wey-Gómez and Steven Wagschal, who have contributed to a better understanding of the theme of jealousy in the novel. 4 Although their productive inquiries diverge widely, they leave the central aspect of jealousy unconnected or completely removed from the moral dimension announced by the exemplary title which groups this collection. Here, I argue that Carrizales’s story may be consistent not only with the text’s evolution, but also with other works where Cervantes alludes to or por- trays a case of romantic jealousy. These pages explain how El celoso presents jealousy as two manipulated attributes of an individual: an artificial notion of self-nobility (honor) and a dubious concept of morality (virtue). Cervantes’s text creates an antithetical relationship between jealousy and virtue in a way that allows its reader to infer Cervantes’s views on morality through his critique of jealousy.
AF Abusalah
Elizabethan and Jacobean Drama2019 •
Broad Questions with answer Honours 3rd year in Bangladesh
Bachelor Degree Dissertation
Depression and Pressure of Social-Media: Having vs Being in the Anti-Social Society2019 •
The endless and rapid development of technology has revolutionised the way in which we approach ourselves and interact with each other; the introduction of social media has made communication increasingly ubiquitous and effortless. Although we are connected more than ever before, the consequences of technological progress on our society remain a fundamental subject of research. Due also to the fast rate at which the adoption and popularisation of social platforms takes place, it is difficult for the effects upon individuals’ well-being to be clearly observed. Data from all over the world show an increasing trend of social media usage and depression, both prevailing among digital natives. In the course of these years, different studies have been carried out to test a possible relationship between the two phenomena, however results are contrasting and do not always show the same patterns. This study aims to examine how social media usage might expose us to higher risks of depression through pressure and temptation, by distorting reality, behaviour, values and by promoting the everlasting consumerism. Grade: 6/6
Uneasy Humanity: Perpetual Wrestling with Evils
Destructive, Concrete Evil as Absence: A Re-evaluation of the Theory of Privatio Boni In the Context of Mass AtrocityUneasy Humanity: Perpetual Wrestling …
Adolescents, Authenticity and Avowal: Views of Evil and its Relationship to Culture and Popular Culture. “Cervantes, Zayas, and the Seven Deadly Sins.” In Representing Women’s Authority in the Early Modern World: Struggles, Strategies, and Morality. Ed. Eavan O’Brien. Rome: Aracne Editrici, 2013. 59-91. .
Cervantes, Zayas, and the Seven Deadly Sins2013 •
2007 •
Ambiguous Women in Medieval Art
Bathsheba's Bath and the Seven Deadly Sins: A New Interpretation of a Visual Narrative Strategy in Late Medieval Books of Hours2019 •