fazle abed sustainability's last race: 2020s mapping & zooming coalition of free SDG uni's- one per 20 million youth
HG Wells - civilisation is a race between education and catastrophe:
coming how do the 51 years of alumni of fazke abed poverty aleviator collab match up with 76 years of the united nations - we map abed top36 hunicorn networks - being networks whose purpose is so life crital nobody wants to exit investment or politically quarrel over just replicating their services and improving access to their action learning
so why shouldnt every millennial be joyfully engaged in citizen engagement (CE) or POP or any of the job creation (poverty-ending sustainability) games of #2030now (more joy at sorosjobs and jimkiminfo )
Why not celebrate this as one of the questions that the world bank's open learning campus relaunched today could be asking-
which of the 10 conversation subnetworks going on across the World Bank compass of CE-MOOC may yet plant the seeds of citizen engagement being the first MOOC to viralise social actions across 100 million millennials
NB the world bank promises to keep alumni open for a year but you may need to register before mid april to be in the world first mooc cleass of open engagement
We are pleased to announce that Stanford’s online learning platform has a new name and location: Lagunita is now available at http://lagunita.stanford.edu.
Lagunita is the new name for what used to be called Stanford OpenEdX at class.stanford.edu —Stanford’s instance of the open-source release of the edX platform, which Stanford engineers have been collaborating on since April 2013 as part of the Stanford Online initiative.
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We named Lagunita after the lake near our headquarters on the Stanford University grounds. It’s a peaceful place to walk, ruminate, and spot Northern California wildlife in the midst of a vibrant campus. We hope you enjoy the new look of our site, as well as the improvements we’re making behind the scenes to bring you new learning experiences.
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Today marks the first anniversary of Jorge Mario Bergoglio’s election to the papacy. His election has been historic for the Church. The first Latin-American (and the first Jesuit) pope, Francis brought with him an expectation of a new era. He has not disappointed.
Hailed by many as a breath of fresh air, Francis promises reforms in the Vatican and a renewed emphasis on care for the poor and vulnerable. He has opened up new dialogues in the Church, while maintaining clarity about Church teaching on settled matters.
His election has proven historic for those outside the Church, too. Francis was named Time magazine’s “Person of the Year” in 2013. Through his focus on the poor and vulnerable, Francis has emphasized the Gospel message, which insists that to lead is to serve. It’s a message well received by many. A usually unfriendly media has taken kindly to the Argentinian pope. His effect on former Catholics, dubbed “The Francis Effect,” has people returning to the pews and re-engaging their faith.
Of the many gifts Francis has given the Church, one stands out as especially notable: Francis is moving us past a divide that has plagued the American Church for the last half century. Since the Second Vatican Council, Catholics have identified themselves as either “liberal” or “conservative” or, alternatively, “progressive” or “traditional.” The “liberal” position is loosely identified with an emphasis on social justice, institutional change on issues like contraception and women’s ordination and deformalizing aspects of the liturgy.
On the “conservative” side, we find a commitment to long-standing Church teaching on sexual issues (abortion, contraception, homosexuality, etc.), an effort to emphasize the continuity of Catholic beliefs, more formal liturgical preferences and, at times, a weaker emphasis on social-justice concerns, such as immigration reform.
At times, these "liberal" and "conservative" sides in the Church have coincided with "liberal" and "conservative" political positions, a fact that leads to even more confusion
These labels are both misleading and harmful. They have sown division within the Church and have encouraged each side to plaster over some of the more challenging aspects of being Catholic.
In some instances, they have overwhelmed the spirit of charity and undermined Church unity. A media eager to couch an idiosyncratic institution in familiar terms has often heightened the confusion by sharpening these camps into two separate Catholic identities as far apart as Democrats and Republicans.
By connecting with Catholics on both sides of this divide, Francis has eluded being lumped into one or the other.
There is no doubt that the Holy Father is much concerned with matters of social justice. His apostolic exhortation Evangelii Gaudium provided ample evidence of how deeply informed he is by his experiences with the poor and needy. It is no surprise, therefore, that theologies that emphasize the preferential option for the poor resonate with his Latino Catholicism.
His emphasis on the primacy of charity, his openness to sensible reform and his insistence on a compassionate delivery of the Christian message greatly appeal to those in the Church who have identified with the “liberal” or “progressive” label.
At the same time, Pope Francis has affirmed Church teaching on settled matters like abortion, contraception, marriage and women’s ordination. He has insisted that even as we de-emphasize these issues in order to focus on the message of the Gospel, we should accept that they will not change. In so doing, he has gained the confidence of many who identify as “conservative.”
Francis is not unique in refusing to cater to those who choose to self-identify with one camp or the other. Popes Benedict XVI and John Paul II also declined to choose sides.
Still, Catholics in the United States and members of the media often insisted on labeling both as “conservative popes,” whose commitments to traditional Church teaching allied them with only one side of U.S. Catholics.
Pope Francis, likewise, eschews these labels and would undoubtedly object to attributing them to his predecessors. He insists that the Church is unified in Jesus Christ and universally committed to charity. He has united a very public commitment to sharing Christianity’s message through works of mercy, a visible humility, a dedication to serving the poor and an outpouring of love and compassion for the world’s most vulnerable with an equally public commitment to Church teaching as it has been handed down through the ages.
In so doing, Pope Francis has encouraged U.S. Catholics to move past a divide that has threatened the Church here. He has forced the media to seek a more nuanced approach for describing the enigma that is the Catholic Church.
This big step toward a restored sense of our fundamental unity in Christ is the greatest achievement of Francis’ papacy so far.
John Garvey is the President of The Catholic University of America. He was the dean of Boston College Law School from 1999 to 2010. In 2008 he was the President of the Association of American Law Schools. He has practiced law with the firm of Morrison & Foerster in San Francisco, and taught at Notre Dame, Michigan, and Kentucky. He is the author or coauthor of numerous books, including Religion and the Constitution (2011), which won the Alpha Sigma Nu Jesuit book award; and of Sexuality and the U.S. Catholic Church (2007), which won the Catholic Press Association award. From 1981 to 1984 he was assistant to the solicitor general of the United States. He was elected to the American Law Institute in 1982.
Mr. Garvey has been married to Jeanne Walter Garvey for 39 years. They have five children, 15 grandchildren, and a rescue dog named Gus.
Full name: John Hugh Garvey
Born: September 28, 1948, in Sharon, Pa.
Hometown: Dedham, Mass.
Family: Married to Jeanne Walter Garvey in 1975. Five children: Kevin Patrick Garvey, Elizabeth Garvey Cressy, Katherine Garvey Romero, Michael Barnard Garvey, Clare Evans Garvey. Fifteen grandchildren.
Education: Harvard Law School, J.D. (1974); Harvard Divinity School, candidate for M.T.S. degree (1970-71); University of Notre Dame, A.B. (1970)
Career: The Catholic University of America, president (July 1, 2010) Boston College Law School, dean (1999-2010) Notre Dame Law School, professor (1994-99) University of Michigan Law School, visiting professor (1985-86) University of Kentucky College of Law, professor (1976-94) United States Department of Justice, assistant to solicitor general (1981-84) Morrison & Foerster, San Francisco, California, associate (1975-76) United States Court of Appeals, Second Circuit, law clerk to Irving R. Kaufman (1974-75)
Professional Service: Association of American Law Schools, president (2008) Caritas Christi, member of the board of governors (2008-2010) Commonwealth of Massachusetts, judicial nominating commission (2005-07); Supreme Judicial Court pro bono committee (2002-05) American Bar Association, member of Task Force on Terrorism (2001-02); reading committee (1989-96)
Books: Sexuality and the U.S. Catholic Church, Herder & Herder, 2007 (coauthor) Religion and the Constitution, Aspen, third edition, 2011 (coauthor) What Are Freedoms For? Harvard University Press, 1996 Modern Constitutional Theory, West Publishing, fifth edition, 2004 (coauthor) The First Amendment, West Publishing, second edition, 1996 (coauthor)
Personal interests: Golf, swimming, gardening, piano