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Making Practical Connection

Welcome to Applied Learning Practicum!

Executive format programs have an applied learning component (internship/practicum) that is an integral (essential) part of the established curriculum. These programs require the student take part in an internship (that is offered by the sponsoring employer through a cooperative agreement with the school), job shadow experience, or job reflection experience.

The INTR course serves as one way to help students reflect and connect their coursework to their practical work experience. This course is one of several integrated components that connect the practical experience to the curriculum. In this course, students can choose to participate in an alternative work-study, internship, cooperative education, or Curricular Practical Training (CPT) in an area directly related to the student’s course of study.

Due to the embedded practical experience component in the curriculum, students must identify their work-study, internship, cooperative education experience by the start of the term.

Please answer the following questions to identify what you have done to prepare for success in your INTR course this semester.

Question 1 – Briefly explain any steps you are taking, or plan to take, to gain hands-on experience in your program of study. (50 – 100 words)

Question 2 – State two goals you hope to achieve through applying your coursework this term to your workplace experience. (50 – 100 words)

Sample Solution

o anything but go around torturing strangers. Such a possibility seems heavily counterintuitive. A theist might naturally say that God would never do such a thing, yet, simply the unlikelihood of such a state of affairs materialising seems a fairly unconvincing retort. Of course, one could point to an omnipotent God as responsible for those intuitions and accordingly, we could assume that were he to take such a course of action he must be doing it for some higher purpose beyond our comprehension. It’s important to note here that God’s benevolence and omniscience must be our motives for following him. As Williams notes, “if it is his power, or the mere fact that he created us, analogies with human kings or fathers […] leave us with the recognition that there are many kings and fathers who ought not to be obeyed”3 (Morality – An Introduction to Ethics, B. Williams, Chapter 8, p. 63). Indeed, an all-powerful ruler who created everything is not necessarily more worthy of obedience but simply harder to disobey. This benevolence, stemming from God’s omniscience, presents a pitfall for the first hornist. For, while God’s willing of acts making them moral maintains his omnipotence, it removes the sense of compassion, care and love that God has thus limiting him in another way. If whatever is willed is good, then God’s goodness is determined by his own submission to his will. However, this undermines the good of God himself, his nature. Having a will that arbitrarily legislates things as universally good seems more like the profile of a tyrant rather than a prudent, loving God, yet since whatever he wills is good, his goodness is also subject to his own arbitrary commands. Of course, the theist will respond that the commands of the all-loving and all-powerful are not arbitrary or in any way like a tyrant but the problem is how one explains this when there is no criteria by which to judge him, since all his commands are good. Liebniz argued that in saying things are not good by any rule of goodness, but simply by God’s will, “one destroys all the love of God and all his glory”. Indeed, praising God and his actions seems a hollow concept if he would be equally praiseworthy for doing the opposite. Thus “this opinion would hardly distinguish God from the devil”, as God’s goodness is dismissed, making it impossible to explain the difference between an omnibenevolent God and an omnipotent sadist. As Lewis puts it, “if good is to be defined as what God commands, then the goodness of God Himself is emptied of meaning and the commands of an omnipotent fiend would have the same claim on us as those of the ‘righteous Lord’”. The idea is that what makes God good is his omniscience and that what he wills is well-considered and prudent, but something cannot be prudent if there are no values on which to decide what to command, and therefore God’s commands are necessarily arbitrary. An attitude towards God which insists on his following because that is what we ‘ought’ to do, would seem in the way Kant insisted to be making morality prior to God.
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