Although multipolar, Global International Society has unipolar (imperial) trends too. Even if it is dominated by several stakeholders, current international system is a strong "state system". Yet only a small number of states have structural power being able to influence the nature of international system. Multidimensional system of power determines hierarchy and balance of power in Global International Society. International agendas are interdependent – military, economic and environmental agendas provide the premises to promote unipolar trends.
The online educational process has effects on all actors involved. The paper investigates the changes that emerged during COVID-19 pandemic in terms of teaching activities in the case of Social Work study program at the University of Oradea. We present students' opinion regarding the way courses, seminars and laboratories were conducted in general, educational materials used in class and, problems that occurred during online meetings. Another component of this study refers to the way the practical activities were carried out. The research results show that students have adapted to the online context and, to a larger extent, the teaching-learning activity could be carried out in order to achieve the educational objectives of Social Work study program.
The jobs' evolution and the employees' ability to adapt to technological change are important for the future of human resources. This paper presents a qualitative study that aims to identify the influence of technology on human resources. The participants in the study are people who hold key positions in private and public organizations in Oradea. Modern technologies adopted by organizations and mentioned by respondents refer to: financial software for human resources activity, for communication and for the transfer of data and documents, as well as robotic systems for replacing human operators. Automation is described in terms of efficiency and productivity.
The present research explores the perception of teachers in Romania on the implications of the transition to online education. 143 teachers participated in the research, all of them involved in continuing education activities. From the results, we can highlight the fact that as we approach pre-school and primary level in regular education, online teaching is perceived as much more difficult. The same happens in special education, where efficiency is considered low in the online environment. Almost 80% of teachers consider that online education is below the efficiency of on-site education. Teachers consider that they are better prepared than the institutions where they work or than their students for online activities. 40% of teachers consider that they are well enough prepared and no longer need training, most of them investing in their training. Almost half of the teachers believe that some activities could remain online even after the end of the COVID-19 pandemic and they believe that the general responsibility for improving the situation lies with the Ministry of Education.
The erosion of media trust raises concerns about the ways in which the conduit of political information could undermine citizens' trust in democracy. While a large body of research in western democracies shows that media trust is contingent on specific media-system, political and cultural factors pertaining to national contexts, little is known about the sources of media trust in the new democracies from Central and Eastern Europe. Based on statistical analyses of public opinion surveys, this research tests if levels of trust in various traditional (television, radio, written press) and alternative mediums (Internet and online social networks) are differentiated along political party lines and depending on media consumption patterns in post-communist Romania. The results reveal a stronger association between trust in political parties and trust in traditional mediums, while trust in online media is more strongly linked to consumption patterns. These findings have practical, theoretical and normative implications for the functioning of democracy in post-communist societies.
Creation is not what it was intended by God to be. It has been suffering the effects of the curse over humankind. Yet, God has not abandoned his plan for his creation to make it glorify him, but sent his Son into creation in order to redeem it. This article seeks to explain Jesus' central role in inaugurating and consummating the renewal of rebellious creation. We see the first signs of redemption in Jesus' victory over Satan in the wilderness temptation, in his authority over the rebellious nature, and supremely on the cross. His departure from earth meant that the second stage of consummation will follow later. Thus, Paul explains in what ways reconciliation of all things to God have an "already" dimension and a "not yet" one. Presently, redemption through Jesus' death and resurrection is limited to spiritual salvation, but it anticipates the physical redemption of the human bodies and the material redemption of the natural world. At Jesus' return, "all things will be made new," meaning not a replacement of the first creation but a renewal of it. This biblical understanding of the new creation, that Jesus first inaugurated but will eventually consummate, shows that creation has value to God and therefore should have value to those who love God and their neighbor.
Creation groans from humankind's fall into sin and the curse placed on it, and from humankind's mistreatment of it, contrary to what God envisioned when he brought the universe into existence. This article seeks to show that God intended a harmony in his creation between humans and nonhumans right from the beginning. Even when sin brough chaos into God's good creation, God continued to work towards bringing creation to its intended purposes. Thus, God chose Israel and the Promised Land to do with them what he desired for the whole creation. When history repeated itself and Israel went into exile, God announced the renewal of creation. This plan that God has had all along for his creation betrays a particular value he attributes to it. It is only natural that we, as stewards of creation, be equally interested in the protection of God's creation.
"Today's society is an increasingly secular society. Secularisation implies the eradication of the religious dimension at both individual and social levels. Secularism, however, does not remain an abstract philosophical concept, but one which permeates the entire society. Society is not a morally abstract entity, therefore the conflict between secularism and the Church is inevitable. In this paper we will examine not only how this trend is seen in relation to the Christian Church in general, but also how this relationship takes place in the context of the Christian Church in Romania. Although most of the Romanian society is Orthodox, alongside other Christian churches recognized by the state from (at least nominally) a Christian society. The Romanian Christian Church covers almost the entire Romanian society (the percentage of people outside the Christian sphere is less than 1% of the country's population). In this context, the present research will focus primarily on how, historically speaking, secularization has generally occurred in Western society but also in Romanian society. Secularism is creeping subtly, gradually, and aggressively into Romanian society. Given that secularism is in essence about the removal of God from society and the dissolution of morality, secularism is implicitly one of the greatest challenges of the last three decades for the Romanian Church. In this context it should be stressed that the Christian Church in Romania has often lost ground in this war. Since the Church is the entity meant to provide the moral fibre of society, the war with secularism must be taken into consideration."
