imported>Chunbum Park |
imported>John Stephenson |
| (127 intermediate revisions by 5 users not shown) |
| Line 1: |
Line 1: |
| == '''[[The Social Capital Foundation]]''' ==
| | {{:{{FeaturedArticleTitle}}}} |
| ''by [[User:Koen Demol|Koen Demol]]
| | <small> |
| ----
| | ==Footnotes== |
| | |
| | |
| '''The Social Capital Foundation''' (TSCF) is a non-profit, [[non-governmental organization]] (NGO) that pursues the promotion of [[social capital]] and [[social cohesion]]. Created in late 2002 by Dr [[Patrick Hunout]], it is based in [[Brussels]]. TSCF is international and focuses particularly on the current developments in the industrial countries. The profiles of its members are extremely diverse. Funded with membership, conference and expertise fees, it is an independent [[operating foundation]]. It is a not a [[grant-making foundation]].
| |
| | |
| Social capital is a key concept in [[political science]], [[sociology]], [[social psychology]], [[economics]], and organizational behavior. It has been theorized about by a long list of scholars, from Emile Durkheim to Ferdinand Tönnies, Pierre Bourdieu, Robert Putnam, Robert Bellah, Francis Fukuyama, Patrick Hunout and others. (See the entry on [[social capital]] for more detailed discussion).
| |
| | |
| === The Foundation's approach to social capital === | |
| | |
| TSCF's approach to "social capital" is distinct from other, more socio-economic approaches in which the term "capital" approaches some of its conventional economic meanings. TSCF promotes social capital defined as a set of mental dispositions and attitudes favoring cooperative behaviors within society.
| |
| | |
| The first assumption on which this definition is based is that social capital must not be mixed up with its manifestations.
| |
| | |
| Thus, social capital does not consist primarily in the possession of social networks, but in a disposition to generate, maintain and develop congenial relationships. It is not good neighborhood, but the openness to pacific coexistence and reciprocity based on a concept of belonging. It does not consist in running negotiations, but in the shared compromise-readiness and sense of the common good that make them succeed. It is not solely observable trust, but the predictability and the good faith necessary to produce it. It is not reductible to factual civic engagement, but resides in the sense of community that gives you lust to get involved in public life. All these downstream manifestations cannot be fully and consistently explained without reference to the upstream mental patterns that make them possible, or not.
| |
| | |
| The second assumption is that this disposition is collectivistic. It is not my individual capacity to build networks that is the most important for creating social capital but a collective, shared and reciprocal disposition to welcome, create and maintain social connections - without which my individual efforts to create such connections may well remain vain.
| |
| | |
| In that sense, The Social Capital Foundation's definition of social capital can be regarded as a semantic equivalent to the spirit of community. TSCF's approach is close to the one developed by [[Amitai Etzioni]] and the [[Communitarian Network]], although the concerns raised by the erosion of the community trace back to diverse figures in early modern sociology such as [[Ferdinand Tönnies]], [[Georg Simmel]], [[Emile Durkheim]] or the [[Chicago School of Sociology]], while [[European ethnology]], [[culturalism]] and [[jungism]] also insisted on the existence of a common soul.
| |
| | |
| TSCF promotes social capital through socio-economic research, publications, and events. The Foundation sets up international conferences on a regular basis. While research and knowledge add verified facts to the debate, social interaction contributes to further dissemination and awareness around the Foundation's approach.
| |
| | |
| === Hunout and the tripartite model of societal change ===
| |
| | |
| [[Patrick Hunout]], a Franco-Belgian researcher and policymaker, created in 1999 The International Scope Review and in 2002 The Social Capital Foundation. His theoretical filiation is both in the sociology of [[Emile Durkheim]] and [[Ferdinand Tönnies]] and in the more recent contribution of [[social psychology]] and [[cognitive psychology]] research. A former stage of his work had shown that judicial decisionmaking is only possible to the extent where judges use, beyond the formal legal provisions, impersonal and universal values as decision principles -to name these, he coined the term of "global axiological space" (1985, 1990).
| |
| | |
| ''[[The Social Capital Foundation|.... (read more)]]''
| |
| | |
| {| class="wikitable collapsible collapsed" style="width: 90%; float: center; margin: 0.5em 1em 0.8em 0px;"
| |
| |-
| |
| ! style="text-align: center;" | [[The Social Capital Foundation#Bibliography|notes]]
| |
| |-
| |
| |
| |
| {{reflist|2}} | | {{reflist|2}} |
| |}
| | </small> |
Latest revision as of 10:19, 11 September 2020
1901 photograph of a stentor (announcer) at the Budapest
Telefon Hirmondó.
Telephone newspaper is a general term for the telephone-based news and entertainment services which were introduced beginning in the 1890s, and primarily located in large European cities. These systems were the first example of electronic broadcasting, and offered a wide variety of programming, however, only a relative few were ever established. Although these systems predated the invention of radio, they were supplanted by radio broadcasting stations beginning in the 1920s, primarily because radio signals were able to cover much wider areas with higher quality audio.
History
After the electric telephone was introduced in the mid-1870s, it was mainly used for personal communication. But the idea of distributing entertainment and news appeared soon thereafter, and many early demonstrations included the transmission of musical concerts. In one particularly advanced example, Clément Ader, at the 1881 Paris Electrical Exhibition, prepared a listening room where participants could hear, in stereo, performances from the Paris Grand Opera. Also, in 1888, Edward Bellamy's influential novel Looking Backward: 2000-1887 foresaw the establishment of entertainment transmitted by telephone lines to individual homes.
The scattered demonstrations were eventually followed by the establishment of more organized services, which were generally called Telephone Newspapers, although all of these systems also included entertainment programming. However, the technical capabilities of the time meant that there were limited means for amplifying and transmitting telephone signals over long distances, so listeners had to wear headphones to receive the programs, and service areas were generally limited to a single city. While some of the systems, including the Telefon Hirmondó, built their own one-way transmission lines, others, including the Electrophone, used standard commercial telephone lines, which allowed subscribers to talk to operators in order to select programming. The Telephone Newspapers drew upon a mixture of outside sources for their programs, including local live theaters and church services, whose programs were picked up by special telephone lines, and then retransmitted to the subscribers. Other programs were transmitted directly from the system's own studios. In later years, retransmitted radio programs were added.
During this era telephones were expensive luxury items, so the subscribers tended to be the wealthy elite of society. Financing was normally done by charging fees, including monthly subscriptions for home users, and, in locations such as hotel lobbies, through the use of coin-operated receivers, which provided short periods of listening for a set payment. Some systems also accepted paid advertising.
