The substance of this present work is liberation semiology. The world’s own principle is love (agape). Our fellow creatures are co-symbols of emancipation from human violence. Creation is not, as influential modern thinkers envision, mere material, mere nature, to commodify and dominate for the freedom of an exclusive constituency of our species. The ecological crisis emerges from a tragic misfit between experiments with secular sovereignty and the continuance of Christian historicity. Either the Christian form of life (of time) is replaced, revealing a new ecological worldview, or we revive Christian sovereignty as a creative fit with the actuality of Christian historicity. This work wagers on the latter: Christian civilization is coextensive with ecological civilization.
This handbook developed by the Project Management Institutes Program Management Office Specific Interest Group (PMOSIG) provides practical guidance to the project Management and PMO community on a variety of topics in the areas of: PMO Strategic and Tactical Management, PMO Governance, PMO Services, PMO Set-up and Execution, and PMO Performance and Maturity. It features insightful contributions from more than 20 subject matter experts, successful practitioners, distinguished authors and thought leaders with a variety of backgrounds and experiences from around the World. The authors include best practices and case studies for successfully aligning PMOs to business objectives, and delivering benefits/ROI, as well as numerous proven tools, templates, policies, procedures, standards, methodologies and processes for successfully developing, and managing PMOs and for expanding their scope of services.
The substance of this present work is liberation semiology. The world’s own principle is love (agape). Our fellow creatures are co-symbols of emancipation from human violence. Creation is not, as influential modern thinkers envision, mere material, mere nature, to commodify and dominate for the freedom of an exclusive constituency of our species. The ecological crisis emerges from a tragic misfit between experiments with secular sovereignty and the continuance of Christian historicity. Either the Christian form of life (of time) is replaced, revealing a new ecological worldview, or we revive Christian sovereignty as a creative fit with the actuality of Christian historicity. This work wagers on the latter: Christian civilization is coextensive with ecological civilization.
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