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  • PiThe Filipino has a strong respect for the dignity of the human person and considers the other as an equal. He is sensitive to people’s feelings, very trusting to a point of naivete. He is capable of genuinely relating to others, empathizing during times of stress, of need (pakikiramay, bayanihan). On the one hand, this makes a good point d’ appui for a theology of liberation, a source of moral consciousness, a Filipino concept of justice based on human dignity. On the other hand, this very quality makes the Filipino tend to interpret personally any praise or criticism regarding business or work relationships. He has difficulty viewing things objectively. Contrary to this other-orientedness is the kanya-kanya syndrome, the so-called crab mentality of pulling down, through gossips and intrigues, persons seen to have by-passed one in rank, wealth, and honor. Family orientation towards, not only the nuclear members, but also the members of the clan (and even kumpadres) gives the Fil

    Загружено:

    Mante Cros Nalzaro
    94 просмотров20 страниц
    The Filipino has a strong respect for the dignity of the human person and considers the other as an equal. He is sensitive to people’s feelings, very trusting to a point of naivete. He is capable of genuinely relating to others, empathizing during times of stress, of need (pakikiramay, bayanihan). On the one hand, this makes a good point d’ appui for a theology of liberation, a source of moral consciousness, a Filipino concept of justice based on human dignity. On the other hand, this very quality makes the Filipino tend to interpret personally any praise or criticism regarding business or work relationships. He has difficulty viewing things objectively. Contrary to this other-orientedness is the kanya-kanya syndrome, the so-called crab mentality of pulling down, through gossips and intrigues, persons seen to have by-passed one in rank, wealth, and honor. Family orientation towards, not only the nuclear members, but also the members of the clan (and even kumpadres) gives the Filipino a basic sense of security. This has its source in the extended barangay of pre-Spanish times. Diplomacy (pakikisama), or the ability to have a smooth interpersonal relationship, is a good ground for the Christian virtue of truthfulness, of never wanting to hurt others. This strong feeling of family relationship, loyalty, unity becomes an extreme centeredness that can result in a lack of concern for the common good which breeds patronage, nepotism, political dynasties. The Filipino can easily adjust to any situation. He can improvise. He is flexible. He is creative. Perhaps, his history of having been colonized, his openness to western influence at the same time maintaining his Asian traits, account for this. The present socio-economic situation has also greatly influenced him to make use of whatever materials he has at hand to produce. He needs to survive. But centuries of colonization have somehow repressed him into a general state of passivity, a lack of initiative, a colonial mentality, and a certain degree of racial inferiority. He consciously or unconsciously translates white or anything western as superior. A top criterion for beauty is fair skin, an aquiline nose: the mestizo, the mestiza. A thing imported is of better value than a native product. having steeped “abroad” is a highly desirable social status even if it meant being a “TNT” household help in the States. The Filipino is innately religious. This is seen in his daily life where he relates personal experiences to the powerful plan of God. Nasa tao ang gawa, nasa Diyos ang awa (Work is man’s, mercy is God’s). This makes him resigned to any tragic event in his life and a very fertile ground for faith, hope in all the powerful providence of God’s mercy, and for love. At the same time, there is the danger of defeatism and a reliance on fate. Talagang ganyan ang swerte! (That’s fate!) is often the resigned reaction to any personal or social state of tragedy, calamity, or even the consequence of a wrong decision made. The Filipino in his religiosity remains an animist at heart. The Filipino has a strong hedonistic approach to life. The number of pleasure-oriented R&R complexes reflects this. This results in superficiality, a lack of self-analysis and reflection. There is a strong tendency to accept things and people at face value. This also holds true even in our attitude regarding clothing. The Filipino is reputed to dress beyond his state in life and his affordability level, because of this superficial desire to appear well-off (maporma), instead of looking things as they are. This sadly shows his utter lack of maturity as a person. One sign, though, that a nation has come of age is the ability to reflect, to contemplate. Whether these traits are values, value indicators, or whatever sophisticated term someone else coins, is immaterial. What counts is that these traits, though universal, are very much Filipino because

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    The Filipino has a strong respect for the dignity of the human person and considers the other as an equal. He is sensitive to people’s feelings, very trusting to a point of naivete. He is capable of genuinely relating to others, empathizing during times of stress, of need (pakikiramay, bayanihan). On the one hand, this makes a good point d’ appui for a theology of liberation, a source of moral consciousness, a Filipino concept of justice based on human dignity. On the other hand, this very quality makes the Filipino tend to interpret personally any praise or criticism regarding business or work relationships. He has difficulty viewing things objectively. Contrary to this other-orientedness is the kanya-kanya syndrome, the so-called crab mentality of pulling down, through gossips and intrigues, persons seen to have by-passed one in rank, wealth, and honor. Family orientation towards, not only the nuclear members, but also the members of the clan (and even kumpadres) gives the Filipino a basic sense of security. This has its source in the extended barangay of pre-Spanish times. Diplomacy (pakikisama), or the ability to have a smooth interpersonal relationship, is a good ground for the Christian virtue of truthfulness, of never wanting to hurt others. This strong feeling of family relationship, loyalty, unity becomes an extreme centeredness that can result in a lack of concern for the common good which breeds patronage, nepotism, political dynasties. The Filipino can easily adjust to any situation. He can improvise. He is flexible. He is creative. Perhaps, his history of having been colonized, his openness to western influence at the same time maintaining his Asian traits, account for this. The present socio-economic situation has also greatly influenced him to make use of whatever materials he has at hand to produce. He needs to survive. But centuries of colonization have somehow repressed him into a general state of passivity, a lack of initiative, a colonial mentality, and a certain degree of racial inferiority. He consciously or unconsciously translates white or anything western as superior. A top criterion for beauty is fair skin, an aquiline nose: the mestizo, the mestiza. A thing imported is of better value than a native product. having steeped “abroad” is a highly desirable social status even if it meant being a “TNT” household help in the States. The Filipino is innately religious. This is seen in his daily life where he relates personal experiences to the powerful plan of God. Nasa tao ang gawa, nasa Diyos ang awa (Work is man’s, mercy is God’s). This makes him resigned to any tragic event in his life and a very fertile ground for faith, hope in all the powerful providence of God’s mercy, and for love. At the same time, there is the danger of defeatism and a reliance on fate. Talagang ganyan ang swerte! (That’s fate!) is often the resigned reaction to any personal or social state of tragedy, calamity, or even the consequence of a wrong decision made. The Filipino in his religiosity remains an animist at heart. The Filipino has a strong hedonistic approach to life. The number of pleasure-oriented R&R complexes reflects this. This results in superficiality, a lack of self-analysis and reflection. There is a strong tendency to accept things and people at face value. This also holds true even in our attitude regarding clothing. The Filipino is reputed to dress beyond his state in life and his affordability level, because of this superficial desire to appear well-off (maporma), instead of looking things as they are. This sadly shows his utter lack of maturity as a person. One sign, though, that a nation has come of age is the ability to reflect, to contemplate. Whether these traits are values, value indicators, or whatever sophisticated term someone else coins, is immaterial. What counts is that these traits, though universal, are very much Filipino because

    Авторское право:

    © All Rights Reserved
    Скачайте в формате PPTX, PDF, TXT или читайте онлайн в Scribd
    Отметить как неприемлемый контент
    94 просмотров20 страниц

    PiThe Filipino has a strong respect for the dignity of the human person and considers the other as an equal. He is sensitive to people’s feelings, very trusting to a point of naivete. He is capable of genuinely relating to others, empathizing during times of stress, of need (pakikiramay, bayanihan). On the one hand, this makes a good point d’ appui for a theology of liberation, a source of moral consciousness, a Filipino concept of justice based on human dignity. On the other hand, this very quality makes the Filipino tend to interpret personally any praise or criticism regarding business or work relationships. He has difficulty viewing things objectively. Contrary to this other-orientedness is the kanya-kanya syndrome, the so-called crab mentality of pulling down, through gossips and intrigues, persons seen to have by-passed one in rank, wealth, and honor. Family orientation towards, not only the nuclear members, but also the members of the clan (and even kumpadres) gives the Fil

    Загружено:

    Mante Cros Nalzaro
    The Filipino has a strong respect for the dignity of the human person and considers the other as an equal. He is sensitive to people’s feelings, very trusting to a point of naivete. He is capable of genuinely relating to others, empathizing during times of stress, of need (pakikiramay, bayanihan). On the one hand, this makes a good point d’ appui for a theology of liberation, a source of moral consciousness, a Filipino concept of justice based on human dignity. On the other hand, this very quality makes the Filipino tend to interpret personally any praise or criticism regarding business or work relationships. He has difficulty viewing things objectively. Contrary to this other-orientedness is the kanya-kanya syndrome, the so-called crab mentality of pulling down, through gossips and intrigues, persons seen to have by-passed one in rank, wealth, and honor. Family orientation towards, not only the nuclear members, but also the members of the clan (and even kumpadres) gives the Filipino a basic sense of security. This has its source in the extended barangay of pre-Spanish times. Diplomacy (pakikisama), or the ability to have a smooth interpersonal relationship, is a good ground for the Christian virtue of truthfulness, of never wanting to hurt others. This strong feeling of family relationship, loyalty, unity becomes an extreme centeredness that can result in a lack of concern for the common good which breeds patronage, nepotism, political dynasties. The Filipino can easily adjust to any situation. He can improvise. He is flexible. He is creative. Perhaps, his history of having been colonized, his openness to western influence at the same time maintaining his Asian traits, account for this. The present socio-economic situation has also greatly influenced him to make use of whatever materials he has at hand to produce. He needs to survive. But centuries of colonization have somehow repressed him into a general state of passivity, a lack of initiative, a colonial mentality, and a certain degree of racial inferiority. He consciously or unconsciously translates white or anything western as superior. A top criterion for beauty is fair skin, an aquiline nose: the mestizo, the mestiza. A thing imported is of better value than a native product. having steeped “abroad” is a highly desirable social status even if it meant being a “TNT” household help in the States. The Filipino is innately religious. This is seen in his daily life where he relates personal experiences to the powerful plan of God. Nasa tao ang gawa, nasa Diyos ang awa (Work is man’s, mercy is God’s). This makes him resigned to any tragic event in his life and a very fertile ground for faith, hope in all the powerful providence of God’s mercy, and for love. At the same time, there is the danger of defeatism and a reliance on fate. Talagang ganyan ang swerte! (That’s fate!) is often the resigned reaction to any personal or social state of tragedy, calamity, or even the consequence of a wrong decision made. The Filipino in his religiosity remains an animist at heart. The Filipino has a strong hedonistic approach to life. The number of pleasure-oriented R&R complexes reflects this. This results in superficiality, a lack of self-analysis and reflection. There is a strong tendency to accept things and people at face value. This also holds true even in our attitude regarding clothing. The Filipino is reputed to dress beyond his state in life and his affordability level, because of this superficial desire to appear well-off (maporma), instead of looking things as they are. This sadly shows his utter lack of maturity as a person. One sign, though, that a nation has come of age is the ability to reflect, to contemplate. Whether these traits are values, value indicators, or whatever sophisticated term someone else coins, is immaterial. What counts is that these traits, though universal, are very much Filipino because

    Авторское право:

    © All Rights Reserved
    Скачайте в формате PPTX, PDF, TXT или читайте онлайн в Scribd
    Отметить как неприемлемый контент
    из 20

    Pioneers and

    History
    of
    RADIOACTIVITY
    Reporters:

    Nalzaro
    Larong
    Santiago
    Diaz
    Fazon
    Paloma
    1895
    In November, Wilhelm Conrad Roentgen
    discovered X-rays.

    1896
    At the Museum of Natural History, Henri
    Becquerel discovered that the element
    uranium emits penetrating radiation (natural
    radioactivity).

    1897
    J.J. Thomson characterized the electron by
    measuring its speed and charge-to-mass
    ratio, and showed that all atoms contain
    electrons.

    1898
    Pierre and Marie Curie discovered polonium
    and radium at the School of Industrial
    Physics and Chemistry (EPCI) in Paris. To
    determine the atomic mass of radium, the
    Curies processed several tonnes of a natural
    uranium ore, pitchblende (1 tonne of which
    yields 1 to 2 mg of radium chloride). Marie
    Curie coined the term radioactivity.

    1899
    Several scientists demonstrated that
    uranium emits two types of radiation. In
    January, Ernest Rutherford called them
    respectively a and radiation . On 6
    November, Pierre and Marie Curie published
    a paper in which they reported a singular
    property of radium: induced radioactivity.

    1900
    In April, Paul Villard identified ? radiation.

    1901-1904
    Jean Perrin (and independently Hantaro
    Nagaoka) imagined a representation of
    atoms as miniature solar systems.

    1901-1903
    Ernest Rutherford and Frederic Soddy
    demonstrated the period (according to
    the law of radioactive decay) that
    characterizes each radioactive element.
    They showed that radioactivity is the
    transmutation of one element into another.

    1906
    Ernest Rutherford identified a radiation as a
    helium particle.

    1910
    In collaboration with Andr Debierne, Marie
    Curie isolated metallic radium and
    determined its atomic mass.
    1911
    Frdric Soddy established the existence of
    isotopes. Ernest Rutherford demonstrated
    the presence of a nucleus at the center of
    the atom.

    1913
    Niels Bohr worked out a model of the atom
    in which electrons orbit the nucleus.

    1919
    Ernest Rutherford performed the first artificial
    nuclear transmutation, by transforming
    nitrogen into oxygen through particle
    bombardment.

    1928
    Hans Geiger and Karl Mller developed a
    new Geiger-Mller counter (improvement
    of the Geiger counter of 1908).
    1930
    Ernest Lawrence built the first cyclotron at
    Berkeley.
    1932
    James Chadwick demonstrated the
    existence of the neutron.
    1934
    Frdric and Irne Joliot-Curie discovered
    artificial radioactivity. They created for the
    first time a radioactive element (by
    bombarding an aluminium sheet with
    particles emitted by polonium), which they
    baptized radiophosphorus.
    1938
    Otto Hahn(the father of nuclear chemistry)
    and Fritz Strassmann reported the fission of
    uranium.
    1939
    Frdric Joliot, Hans Halban, Lew Kowarski
    and Francis Perrin demonstrated the
    possibility of the chain reaction and
    therefore of its energy applications (they
    showed that fission is accompanied by
    great release of energy and by the emission
    of neutrons which can break open other
    uranium nuclei, and so on).

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