venerdì 29 luglio 2016

Does Digital Communication Encourage or Inhibit Spiritual Progress? Diane Winston

Notebook per
Does Digital Communication Encourage or Inhibit Spiritual Progress?
Diane Winston
Citation (APA): Winston, D. (2014). Does Digital Communication Encourage or Inhibit Spiritual Progress? [Kindle Android version]. Retrieved from Amazon.com

Parte introduttiva
Evidenzia (giallo) - Posizione 2
Does Digital Communication Encourage or Inhibit Spiritual Progress? By Diane Winston
Evidenzia (giallo) - Posizione 8
when Sister Catherine Wybourne’s Digitalnun [1] helped form a community of Benedictine nuns [2] in Oxfordshire, England, she knew they could not afford to pursue the order’s mission of hospitality.
Nota - Posizione 10
DIGITALNUN
Evidenzia (giallo) - Posizione 11
Wybourne, a former banker who is intrigued by technology, believed a virtual community could express “traditional Benedictine hospitality in contemporary form
Evidenzia (giallo) - Posizione 11
intrigued by technology, believed a virtual community could express “traditional Benedictine hospitality in contemporary form [3].” The sisters launched a website that dispenses spiritual teachings via podcasts and videos, hosts conferences, sponsors online retreats, offers a prayer line, and allows participants to “converse” with the nuns.
Nota - Posizione 13
BENEDETTINI DIGITALI
Evidenzia (giallo) - Posizione 16
the nuns embrace a worldwide community, many of whom would not have come to the monastery.
Nota - Posizione 16
WORLDWYDE
Evidenzia (giallo) - Posizione 19
unprecedented opportunities for laypeople to study and learn.
Nota - Posizione 20
MAX OPP
Evidenzia (giallo) - Posizione 21
The ability to pick and choose religious teachings without reference to religious authority or community
Nota - Posizione 22
AUTORITÀ
Evidenzia (giallo) - Posizione 25
Overcoming Binaries Up/ down, in/ out, yes/ no
Nota - Posizione 25
TITOLO
Evidenzia (giallo) - Posizione 29
That type of thinking propelled all too much of Western religious history— a sad and bloody tale of armed conquest and forced conversions,
Nota - Posizione 30
CONSEG. DEL BINARISMO
Evidenzia (giallo) - Posizione 32
The relationship between digital communication and spiritual progress is similarly a both/ and proposition. As Sr. Wybourne notes, the gift of layered, instantaneous, global communication affords new possibilities for spiritual engagement.
Nota - Posizione 33
PIÙ OPPORTUNITÀ PIÙ SFUMATURE
Evidenzia (giallo) - Posizione 36
Spiritual Progress
Nota - Posizione 36
TITOLO
Evidenzia (giallo) - Posizione 37
Spiritual progress entails moving toward a deeper experience and awareness of these intangibles. Spiritual progress can result from education or from experience; it can be collective or individual.
Nota - Posizione 38
DEF
Evidenzia (giallo) - Posizione 43
For others, spiritual progress is attained through study. Devout Muslims study the Qu’ran to grow closer to God,
Nota - Posizione 44
STUDI
Evidenzia (giallo) - Posizione 48
Digital Communication
Nota - Posizione 48
TITOLO
Evidenzia (giallo) - Posizione 50
The explosion of online resources offering seekers opportunities to experience nirvana, Enlightenment, transcendence,
Nota - Posizione 51
ANCORA OPP
Evidenzia (giallo) - Posizione 52
Occult knowledge is suddenly accessible, secret teachings clickable and esoteric teachings, formerly the province of trained masters, available to all.
Nota - Posizione 53
ESOTERISMO
Evidenzia (giallo) - Posizione 57
BeliefNet [10], Bible Gateway [11] and the Vatican website [12] are perennially popular.
Evidenzia (giallo) - Posizione 58
With so many options, the first obstacle that digital communication poses to spiritual progress is selectivity.
Nota - Posizione 59
COME SELEZIONARE
Segnalibro - Posizione 63
Evidenzia (giallo) - Posizione 65
Stig Hjarvard’s argument that media have assumed a key role in social orientation and moral instruction:
Evidenzia (giallo) - Posizione 65
‘In earlier societies, social institutions like family, school and church were the most important providers of information, tradition and moral orientation for the individual member of society. Today, these institutions have lost some of their former authority,
Nota - Posizione 67
MEDIA
Evidenzia (giallo) - Posizione 71
Elizabeth Eisenstein’s classic The Printing Press as an Agent of Social Change [15] chronicles the impact of Gutenberg’s invention on Western civilization, arguing that the printing press made possible widespread literacy, religious reform and modern science.
Nota - Posizione 73
ES STAMPA
Evidenzia (giallo) - Posizione 75
Contemporary scholars argue that the “logics” of digital communication— including individualization, commercialization and globalization— likewise
Nota - Posizione 75
INDIVIDUALISMO OMMERCIALI
Nota - Posizione 77
critici
Evidenzia (giallo) - Posizione 77
Individualization corrodes social ties,
Evidenzia (giallo) - Posizione 77
Although scholars and religious leaders once wondered [16] if virtual religion would undermine real-life religious communities, the contrary is true: Practitioners supplement their real-world religious affiliations with virtual activities, including study, journaling and prayer. Commercialization, too, is a complex phenomenon as Mara Einstein argues in Brands of Faith: Marketing Religion in a Commercial
Nota - Posizione 80
SUPPLEMENTO
Nota - Posizione 80
commercializzazione
Evidenzia (giallo) - Posizione 84
Mormons [18], Methodists [19], and Scientologists [20] have all launched major online campaigns to make their “product” more user-friendly. Ironically, such campaigns have the potential to reach seekers hoping to deepen their spiritual lives
Nota - Posizione 87
MEDIA
Evidenzia (giallo) - Posizione 88
The Digital Cosmos/ Chaos
Nota - Posizione 88
TITOLO
Nota - Posizione 92
caveat
Evidenzia (giallo) - Posizione 92
Its democratic nature can reinforce individualization to the detriment of community. Its openness challenges religious authority
Evidenzia (giallo) - Posizione 94
commercialization creeps in, if not from providers than from users.
Evidenzia (giallo) - Posizione 103
Jane Shilling’s, suggestion in The New Statesman [21] that digital access has transformed at least one aspect of spirituality -- self-examination -- from an essentially elitest pursuit to a democratic one:
Nota - Posizione 105
ESAME DI COSCIENZA
Evidenzia (giallo) - Posizione 109
Valerie Tarico’s belief that the Internet spells doom for organized religion [22]. Tarico argues that web content, highlighting the negative aspects of religious institutions, is a reason for diminishing numbers of adherents, at least in the US.
Nota - Posizione 112
INTERNET E LA PROP. ANTI REL.
Evidenzia (giallo) - Posizione 113
If you doubt that the same Internet that opens exit strategies for some opens new possibilities for others, a glance at Jim Gilliam's "The Internet is My Religion"
Nota - Posizione 114
la personalizzazione
Evidenzia (giallo) - Posizione 118
In “The Internet is Not Killing Organized Religion [24] ,”Elizabeth Drescher writes, “At the end of the day, that is, it is not so much “the culture”—digital culture, secular culture—that is driving young people from churches, it is religious culture itself.”
Evidenzia (giallo) - Posizione 130
The challenges that beset us in this realm are not, primarily technological. They are personal. They are us. In the context of digital communications, indeed with regard to any instance of the New, spirituality is a heightened case of human activity, not a special class.
Nota - Posizione 130
TECNO SOPRAVV
Nota - Posizione 135
diario della morte di un padre
Evidenzia (giallo) - Posizione 135
Madrigal explains: "The document became a shared diary of their relationship with their father and each other," he writes: "its tiny movements intimate, its arc gutting.”
Evidenzia (giallo) - Posizione 143
Humans find ways to push meaning through the pipes."
Nota - Posizione 144
PUSH MEANING