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General Ignancio Emmanuel John Maulana delivers the Keynote Address at the Africa Center's "Next Generation of African Security Sector Leaders" course.
June 6, 2011, Albany - Governor Andrew M. Cuomo announces that he, Senate Majority Leader Dean Skelos and Assembly Speaker Sheldon Silver have reached a three-way agreement on an ethics reform package that creates unprecedented transparency, strict disclosure requirements, and an enforcement unit with broad oversight of New York State government.
General Ignancio Emmanuel John Maulana delivers the Keynote Address at the Africa Center's "Next Generation of African Security Sector Leaders" course.
February 11, 2022 - Minneapolis — Minneapolis residents meet at City Hall to hand deliver ethics complaints against Mayor Frey to the city attorney's office. The complaints all surround the Minneapolis Police shooting death of Amir Locke on February 2, 2022. They promise many more will be coming.
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This image is part of a continuing series following the unrest and events in Minneapolis following the May 25th, 2020 murder of George Floyd.
Here are some new nursing titles that have been purchased over the past couple of months. Place your cursor over a book's cover to receive more information. Click on the "Check for availability" link in the note to see a book's status in the Library's online catalog.
Journalists compete in more than 50 different categories; AGAHI Awards encourages best content in print, television, radio and online journalism.
Pakistan’s most prestigious journalism “Agahi Awards 2013” celebrated today at PNCA Islamabad. The Awards have been organized in collaboration with leading press clubs, local and international media development institutions, regulatory authorities, civil society organizations, private sector and other stakeholders. Puruesh Chaudhary Founder & President, AGAHI and Amir Jahangir Chief Executive Officer, Mishal Pakistan founded these awards in 2012.
The Agahi Awards are an annual series of awards for journalism in Pakistan, developed under the umbrella of the Credibility Lab at Mishal for creating an appreciation methodology for ethical and quality content. The evaluation methodology and criteria of the awards have been designed on the pillars of Media Development Indicators of UNESCO, in collaboratiosn with the Center for International Media Ethics (CIME) and UNESCO headquarters in Paris. The Awards were inaugurated in March 2012 and have become the most prestigious awards for the journalism in Pakistan.
The Awards have created appreciation for journalism in fifty different categories including business and economy, conflict, corruption, crime, education, infotainment, the nexus between water, energy and food security, gender and governance, health, extremism and terrorism, peace, interfaith, dignity; thus creating media diversity across print, television, radio and the online media.
Among the winners for this year’s “Agahi Awards 2013, the Journalist of the Year Award” were deigned in 50 categories. The award for business and economy was won by Naveen Mangi (Bloomberg), Maliha Naz Rana from Herald in Health and Primary Education, Shakeel Ahmad (DAWN News) Higher Education and Training, Zahir Shah Sherazi (DAWN News) in Infrastructure, Abdur Rauf (Express Tribune) for Institutions, Maimoona Saeed (GEO News) forLabor Market Efficiency, Ghulam Mohiuddin (AAJ TV) for Environment,Shabina Faraz (Jang) in Climate Change, Zahid Gishkori (Express Tribune) in Flood and Disaster Reporting, Sehrish Wasif (Express Tribune) in Disaster and Catastrophe, Xari Jalil (DAWN) in Governance, A.B. Arisar (DAWN) in Corruption, Asad Kharal (Express Tribune) forLaw &Order, Hanif Samoon (DAWN.com) in Health,Din Muhammad Watanpal (Daily Qudrat, Quetta) forChild Survival, Sarwar Baloch (VSH News) in Health&Nutrition, Ali Usman (Express Tribune) forNon Communicable Diseases, Zia ur Rehman (Friday Times) for Polio Immunization, Aslam Chandio (Online News Agency) forEnergy, Water &Food Security, Sarah Munir (Express Tribune) on Media Ethics,Syed Ali Shah (DAWN News) forMedia Safety, Ashraf Javed (The Nation)for Crime Reporting, Shahzada Irfan Ahmad (The News) forCorporate Social Responsibility, Zahir Shah Sherazi (DAWN News) in Democratic Values and Dignity, Bina Shah (Blogger) in Education, Zia ur Rehman (Friday Times) for Extremism and Terrorism,Shahzada Irfan Ahmad (The News) in Gender,A.B. Arrisar (DAWN) in Gender – Economic Opportunity, Abdul Shakoor (APP) in Gender – Health and Survival, Zia Ur Rehman (Friday Times) in Gender – Political Empowerment, Aamir Saeed (Pique Magazine) forHuman Rights,Fazal Khaliq (Express Tribune) in Child Protection, Kiran Nazish (DAWN.com) forChild Rights, A.B. Arisar in Gender – Domestic Violence, Zia ur Rehman (Friday Times) in Minorities &Marginalized Communities, Mehtab Haider (The News) in Political &Regularity Environment, Jawwad Rizvi (The News) in Market Environment, Faseeh Mangi (Bloomberg) in Infotainment,Mubashar Zaidi (DAWN.com) in Journalism for Peace,Muhammad Irfan Haider (Dawn) forConflict Reporting, Asad Kharal (Express Tribune) in Judiciary,Zeeshan Anwar (Daily Express) in Court Reporting, Zahir Shah Sherazi (DAWN.com) in Photo Journalism,Aslam Chandio (Online News Agency) in sports.
The awards ceremony was presented by Osama Bin Javaid, a Pakistani journalist based in the Middle East and Razeshta Sethna, par of the editorial team at a leading English language publication in Pakistan. The Awards also have special categories including“Current Affairs Anchor of the Year” and “News Channel of the Year” in Pakistan. These categories are on the basis of people’s choice, which includes voting for these two categories by reaching out to more than 6 million Pakistanis through social media engagement and 1.5 million via SMS campaign and direct feedback.
GEO NEWS won the Peoples’ Choice Award for the “Most Favourite News Channel” second year around.
The “Current Affairs Anchor of the Year” Award was for two emerging anchors; won by Iqrar ul Hassan (ARY News) and Alia Nazki (BBC Urdu), as “the Emerging Current Affair Anchor of the Year” in the male and female categories. “Investigative Journalist of the Year” award was won by Asad Kharal (Express Tribune).
Ejaz Haider from Capital TV awarded the “Most Credible Anchor” based on the Media Credibility Index developed in collaboration with more than 10 journalism schools in Pakistan.
To ensure diversity in content and more social issues to be highlighted in media, Mishal Pakistan in collaboration with Save the Childrencreated the health category further dividing them into six sub-categories. This has not only increased the quantum of health content in media, but has also encouraged journalists to write more on the socio-economic challenges in Pakistan.
This year AGAHI Awards received an overwhelming response by the journalist community, where more than 1500 nominations were received from all over the country across more than 50 different categories in print, television, radio and online content.
Academic partners for Agahi Awards 2013 from the disciplines of journalism and mass communication included;Fatima Jinnah Women University (Rawalpindi), AllamaIqbal Open University (Islamabad), BahauddinZakariya University (Multan), International Islamic University (Islamabad), Islamia University (Bahawalpur), University of Gujrat, National University of Science and Technology (Islamabad), Roskilde University (Denmark), Center for Media Pluralism and Media Freedom atEuropean University (Italy).
Press Clubs in Lahore, Peshawar, Karachi, Multan, and the National Press Club along with the Kashmir Press Club (Mirpur) and the Tribal Union of Journalists, Center for International Media Ethics, Ethical Journalism Network, Media Helping Media, Save the Children, Devex, International Center for Journalists (ICFJ), United Nations Educational, Scientific and Cultural Organization (UNESCO), Press Council of Pakistan, Internews Network, Center for Investigative Journalism (Bosina-Sarajevo), Transnational Crisis Project, Hayward Black Media, MediaShift, P@sha have partnered to ensure making the journalism awards at par with international standard of journalism.
Mishal Pakistan is the country partner Institute of the Center for Global Competitiveness and Benchmarking Networks at the World Economic Forum. Established in 2003, Mishal has been engaged with key stakeholders in Pakistan to improve the state of media through good governance initiatives.
General Ignancio Emmanuel John Maulana delivers the Keynote Address at the Africa Center's "Next Generation of African Security Sector Leaders" course.
This photo stirred up quite a lot of controversy. It is supposedly Princess Diana's last moments of life as people try and save her from her wrecked vehicle. This photo is particularly interesting because it is demonstrating the exact cause of her death: the paparazzi. A theory is that the paparazzi were following Princess Diana so intensely that it caused the car to crash.
When does the paparazzi go too far? And is this photo too sensitive for print?
Memorial Auditorium, Stanford University, McCoy Family Center for Ethics in Society, March 16, 2013.
L.M. Sacasas
Technology, Culture, and Ethics
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The Interrupted Self
APRIL 21, 2018 ~ MICHAEL SACASAS
In Letters From Lake Como: Explorations in Technology and the Human Race, written in the 1920’s, Romano Guardini, related the following experience: “I recall going down a staircase, and suddenly, when my foot was leaving one step and preparing to set itself down on another, I became aware of what I was doing. I then noted what self-evident certainty is displayed in the play of muscles. I felt that a question was thus raised concerning motion.”
“This was a triviality,” Guardini acknowledges, “and yet it tells us what the issue is here.” He goes on to explain the “issue” as follows:
Life needs the protection of nonawareness. We are told this already by the universal psychological law that we cannot perform an intellectual act and at the same time be aware of it. We can only look back on it when it is completed. If we try to achieve awareness of it when we are doing it, we can do so only be always interrupting it and thus hovering between the action and knowledge of it. Obviously the action will suffer greatly as a result. It seems to me that this typifies the life of the mind and spirit as a whole. Our action is constantly interrupted by reflection on it. Thus all our life bears the distinctive character of what is interrupted, broken. It does not have the great line that is sure of itself, the confident movement deriving from the self.
It seems to me that the tendency Guardini identifies here has only intensified during the nearly 100 years since he wrote down his observations.
As an aside, I find works like Guardini’s useful for at least two reasons. The first, perhaps more obvious, reason is that they offer genuine insights that remain applicable in a more or less straightforward way. The second, perhaps less obvious, reason is that they offer a small window into the personal and cultural experience of technological change. When we think about the difference technologies make in our life and for society more broadly, we often have only our experience by which to judge. But, of course, we don’t know what we don’t know, or we can’t remember what we have never known. And this is especially the case when we consider what me might call the existential or even affective aspects of technological change.
Returning to Guardini, has he notes in the letter on “Consciousness” from which that paragraph was taken, literature was only one sphere of culture where this heightened consciousness was making itself evident.
I can’t know what literary works Guardini had in mind, but there is one scene in Tolstoy’s short novel, The Death of Ivan Ilyich (1886), that immediately sprung to mind. Early on in the story, which begins with Ilyich’s death, a co-worker, Peter Ivanovich, has come to Ilyich’s home to pay his respects. Upon entering the room where Ilyich’s body lay, Peter Ivanovich is uncertain as to how to proceed:
Peter Ivanovich, like everyone else on such occasions, entered feeling uncertain what he would have to do. All he knew was that at such times it is always safe to cross oneself. But he was not quite sure whether one should make obeisances while doing so. He therefore adopted a middle course. On entering the room he began crossing himself and made a slight movement resembling a bow.
I’ve come to read this scene as a microcosm of an extended, possibly recurring, cultural moment in the history of modernity, one that illustrates the emergence of self-consciousness.
Here is Peter Ivanovich, entering into a socially and psychologically fraught encounter with the presence of death. It is the sort of moment for which a robust cultural tradition might prepare us by supplying scripts that would relieve us of the burden of knowing just what to do while also conveying to us a meaning that renders the event intelligible. But Peter Ivanovich faces this encounter at a moment when the old traditions are only half-recalled and no new forms have arisen to take there place. He lives, that is, in a moment when, as Gramsci evocatively put it, the old is dying and the new cannot be born. In such a moment, he is thrown back upon himself: he must make choices, he must improvise, he must become aware of himself as one who must do such things.
His action, as Guardini puts it, “bears the distinctive character of what is interrupted.”
“Peter Ivanovich,” we go on to read, “continued to make the sign of the cross slightly inclining his head in an intermediate direction between the coffin, the Reader, and the icons on the table in a corner of the room. Afterwards, when it seemed to him that this movement of his arm in crossing himself had gone on too long, he stopped and began to look at the corpse.”
He is not inhabiting a ritual act, he is performing it and badly, as all such performances must be. “He felt a certain discomfort,” the narrator tells us, “and so he hurriedly crossed himself once more and turned and went out of the door — too hurriedly and too regardless of propriety, as he himself was aware.”
I’m not suggesting that Tolstoy intended this scene as a commentary on the heightened consciousness generated by liquid modernity, only that I have found in Peter Ivanovich’s awkwardness a memorable dramatic illustration of such.
Technology had a role to play in the generation of this state of affairs, particularly technologies of self-expression or technologies that represent the self to itself. It was one of Walter Ong’s key contentions, for example, that “writing heightened consciousness.” This was, in his view, a generally good thing. Of course, writing had been around long before Tolstoy was active in the late 19th century. He lived during an age when new technologies worked more indirectly to heighten self-consciousness by eroding the social structures that anchored the experience of the self.
In the early 20th century, Guardini pointed to, among other things, the rise of statistics and the bureaucracies that they empowered and to newspapers as the sources of a hypertrophied consciousness. We might substitute so-called Big Data and social media for statistics and newspapers. Rather, with regards to consciousness, we should understand the interlocking regimes of the quantified self* and social media as just a further development along the same trajectory. Fitbits and Facebook amplify our consciousness by what they claim to measure and by how they position the self vis-a-vis the self.
It seems to me that this heightened sense of self-consciousness is both a blessing and a curse and that it is the condition out of which much of our digital culture emerges. For those who experience it as a curse it can be, for example, a paralyzing and disintegrating reality. It may, under such circumstances further yield resentment, bitterness, and self-loathing (consider Raskolnikov or the Underground Man). Those who are thus afflicted may seek for renewed integrity through dramatic and/or violent acts, acts that they believe will galvanize their identity. Others may cope by adopting the role of happy nihilist or liberal ironist. Still others may double-down and launch out on the self-defeating quest for authenticity.
“Plants can grow only when their roots are in the dark,” Guardini wrote as he closed his letter on consciousness. “They emerge from the dark into the light. That is the direction of life. The plant and its direction die when the root is exposed. All life must be grounded in what is not conscious and from that root emerge into the brightness of consciousness. Yet I see consciousness becoming more and more deeply the root of our life.”
All of this leads him to ask in conclusion, “Can life sustain this? Can it become consciousness and at the same time remain alive?”
_________________________________________________
* For example: “Now the telescope is turned inward, on the human body in the urban environment. This terrestrial cosmos of data will merge investigations that have been siloed: neuroscience, psychology, sociology, biology, biochemistry, nutrition, epidemiology, economics, data science, urban science.”
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7 thoughts on “The Interrupted Self”
davidjsimpson1952
APRIL 21, 2018 AT 12:20 PM
I actually disagree quite strongly with this analysis. Peter Ivanovich’s problem, which I think Tolstoy is describing quite clearly, is that he is a shallow social conformist (as indeed is Ivan Ilyich until his death), a ‘modern man’, who has simply forgotten, or not learned how to behave in the traditional way, but does not have the autonomy or courage to decide for himself how to behave, in any situation. So he is all at sea. Ivan Illyich on the other hand is perfectly happy to conform, and knows how to do so, and lives an utterly false, shallow, meaningless, but ‘successful’ life, albeit unhappy at a deeper level, until his death agony and spiritual liberation / resurrection (unobserved by anyone, who simply see him dying in apparent agony).
Guardini is typical of a self-conscious individual (and perhaps of many modern people, especially intellectuals) – yes, you cannot think your way down stairs, you have to physically do it, and your intellect is simply an impediment – but an accomplished sportsman is absolutely aware and conscious of what he/she is doing, they are just not doing it with their mind – they have trained and practiced their whole being – mind, body and spirit (for lack of a better term) to do a particular thing well – they are and must be undistracted, particularly by their own mind not being completely engaged in the action itself, in the present moment and nowhere else. Especially not for example thinking about what they will do to win the match, or regretting or dwelling on a previous mistake. ‘keeping your eye on the ball’ is a shorthand for being 100% engaged with the current action (not looking where you hope to hit it, or watching someone in the crowd, or admiring the skill with which your playing the shot).
There is a certain type of intellectual activity, where it is possible to both think, and be aware of what and how you are thinking – the opposite of daydreaming or fantasy. But most modern people, apart from the really happy, effective ones, are living in an almost constant state of distraction, of a lack of proper attention to what they are actually trying to do. And that is undoubtedly in part one of the more pernicious effects of modern information technology. It is designed to distract.
Reply
Michael Sacasas
APRIL 22, 2018 AT 9:00 PM
I’m not sure that I disagree with your disagreement. On the one hand, I’m not wedded to my interpretation as anything like a definitive take on what Tolstoy intended. It is more the case that Ivanovich’s interrupted, self-conscious action struck me as an image of the condition I’m trying to get at. Your reading of Ivanovich, and the general drift of the knowledge, is, as far as I’m concerned, basically correct. That said, what if we were to ask why exactly Ivanovich behaves the way he does, or, alternatively, what the sources of his shallowness may be? I wonder if the significance I’ve imported onto this scene is necessarily at odds with what your suggesting.
I also agree very much with your discussion of an embodied form of attentiveness that is characteristic of the accomplished sportsman or musician or dancer, etc. But that form of attention is, as you suggest, very different than the sort of attention to the self that I think Guardini is analyzing. Some years back, in fact, I wrote about embodied practices as an antidote to the hyper-self-consciousness that characterizes many in our time, myself not excepted: thefrailestthing.com/2012/10/05/low-tech-practices-and-id... See also: iasc-culture.org/THR/channels/Infernal_Machine/2015/04/79...
So, I’d say that, yes, distraction is clearly a problem, and modern information technology is part of the problem (addiction by design, etc.), but I’d also say that it heightens a certain kind of attention or, to put it another way, directs the attention toward the self in a way that aligns with the kind of disordered consciousness that Guardini writes about.
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julian a
APRIL 21, 2018 AT 9:08 PM
I agree with @davidjsimpson1952. The cultivation of mindful awareness in Buddhism is precisely the sort of simultaneity of conscious awareness and action that it seems Guardini considered exceptional, if not impossible.
Reply
Michael Sacasas
APRIL 22, 2018 AT 9:03 PM
Thanks for the comment, Julian. See my reply above to David. The sort of awareness you describe is, I believe, of a different sort than the consciousness Guardini finds problematic, in part, I suspect, because it is not, strictly speaking, mental, or at least not merely mental.
Reply
Daniel David
APRIL 22, 2018 AT 1:19 AM
Excellent…this topic (the intensifying self-consciousness of modern humans) has preoccupied me for a few years now, and I think it’s under discussed. Your mention of irony reminded me; I frequently have the thought that the rise of the ironic attitude is tied to the need to remain ever more socially flexible. The ironic mode is an effective way to remain uncommitted to either seriousness or flippancy. It allows our remaining to remain loosely defined, like a legal contract, until the concrete details of the situation become clear enough to settle on a firmer stance.
I haven’t read a ton of sociology from the early-to-mid-twentieth century, so if you know of other sources on this I’d be interested. Some few thinkers I am aware of seemed to notice this growing self consciousness, though: I feel it lurking throughout Erving Goffman’s work, particularly when he mentions things like the “bureaucratization of the spirit,” which we all undergo “so that we can be relied upon to give a perfectly homogenous performance at ever appointed time.” Surely this new self consciousness is partially a product of a new and more intense social consciousness, born of new pressures and the feedback of new forms of representation.
Georg Simmel seems to have been convinced it was tied to the rise of the modern city. In his essay “The Metropolis and Mental Life,” he writes “The psychological foundation, upon which the metropolitan individuality is erected, is the intensification of emotional life due to the swift and continuous shift of external and internal stimuli.” And prior to that, he asserts that, of the more famous responses to modernity (Nietzschean, socialist), “the same fundamental motive was at work,
namely the resistance of the individual to being levelled, swallowed up in the social- technological mechanism.”
I’m also reminded me of a talk by Alasdair McIntyre called “A Culture of Choices and Compartmentalization,” but I haven’t read it recently enough to say more than that.
Part of the difficulty here is that even realizing the burdens of an over-abundance of self consciousness does little to cope with them; in fact, it’s much the opposite. But what I think is clear from Simmel and Goffman especially (and we’ve come some way since then, haven’t we?) is that this reserve and hyper-attentive presentation has become a fixture of social life – a necessity. Where humans once gathered resources, we now focus much more on collecting attitudes and cultural snippets as a kind of social currency. And, if that’s correct, it implies that communication is a lot more work than it used to be.
Reply
Michael Sacasas
APRIL 22, 2018 AT 9:23 PM
As it has been for you, so, too, has this been an area of interest for me for some time. I do tend to think it is a crucial aspect of the modern (post-, meta-, etc.) identity. Really, it is at the heart of all of our identity-talk, which is somehow both cause and symptom of the condition. I tend to see it as the product of the formative impact of increasingly sophisticated technologies of the self and the untethering of the self that is characteristic of modernity (the physic consequences of everything melting into air). I think it may have been you who noted in a comment (to which I never replied, my apologies if so) a certain resemblance to communitarian thought in some of what I’ve written. That would be a fair assessment. My thinking on this bears a similar stamp. Along those lines, I’ll have to look up the piece by MacIntyre, I don’t think I’ve come across it before. Several years ago, Thomas de Zengotita’s Mediated covered much of this ground in a useful way.
For more information about the Ethics in a Science Classroom Workshop, please visit www.nwabr.org/teachers/ethics-science-classroom
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
General Ignancio Emmanuel John Maulana delivers the Keynote Address at the Africa Center's "Next Generation of African Security Sector Leaders" course.
For more information about the Ethics in a Science Classroom Workshop, please visit www.nwabr.org/teachers/ethics-science-classroom
So, it seems Harvey Norman's PR team think the sale of domestic surveillance devices in Australia is hilarious.
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
Jonathan Haidt, Professor of Ethical Leadership, Stern School of Business, New York University, USA, Paolo Gallo, Chief Human Resources Officer, Member of the Executive Committee, World Economic Forum, Robert Carrigan, Chairman and Chief Executive Officer, Dun and Bradstreet Corporation (D&B), USA, Tinna Nielsen, Founder and Social Entrepreneur, Move the Elephant for Inclusiveness, Denmark during the Session "Success through Ethics " at the World Economic Forum in Davos, January 18, 2017. Copyright by World Economic Forum / Valeriano Di Domenico.
General Ignancio Emmanuel John Maulana delivers the Keynote Address at the Africa Center's "Next Generation of African Security Sector Leaders" course.
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
General Ignancio Emmanuel John Maulana delivers the Keynote Address at the Africa Center's "Next Generation of African Security Sector Leaders" course.
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
General Ignancio Emmanuel John Maulana delivers the Keynote Address at the Africa Center's "Next Generation of African Security Sector Leaders" course.
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)
The Army Chief of Staff’s inaugural Army Profession Symposium at West Point, New York, July 30. Senior Leadership from all across the Army gathered to develop a shared vision, reinforce guidance, and generate dialogue on living the Army ethic.
(Photos by: Staff Sgt. Vito T. Bryant/ USMA Public Affairs)