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Process-oriented guided-inquiry learning (POGIL) is a student-centered instructional strategy to actively engage students in the classroom in promoting content mastery, critical thinking, and process skills. The students organize into groups of three to four, and each group member works collaboratively to construct their understanding as they proceed through the embedded learning cycle in the POGIL activity. Each group member has a specific role and actively engages in the learning process. The roles rotate periodically, and each student has the opportunity to develop essential process skills, such as leadership skills, oral and written communication skills, team-building skills, and information-processing skills. The student groups are self-managed, and the instructor serves as a facilitator of student learning. A POGIL activity typically contains a model that the students deconstruct using a series of guided, exploratory questions. The students develop concepts (concept invention) as the group members reach a valid, consensus conclusion. The students apply their concepts to new problems completing the learning cycle. The authors implemented POGIL instruction in several chemistry courses at Jackson State University and Tuskegee University. They share their initial findings, experiences, and insights gained using a new instructional strategy.

Global warming is a process that takes place 11,500 years after the end of the last Ice Age. The main identified reason is the increased emissions of greenhouse gases (GHGs). Since the nineteenth century, GHG evolution has recorded a quantum leap from the previous linear development. Human is the main factor behind this evolution, through industrialization and the exponential increase of population. Based on these, the chapter’s primary goal was to highlight an original method of predicting the future evolution of GHG emissions in the domains of Energy (including Transportation), Industry Processes and Product Use, Agriculture, and Waste Management. The novelty of the research consisted of testing several variants of functions (power, exponential, inverse trigonometric) to identify, from a group of variants. This optimal function would generate those predictions, which are closest to the real values. The causes that create GHG emissions in each of the four domains were the foundation for the analysis. This chapter focuses on two main subjects: first, the identification of a smooth function to predict the evolution of GHG emissions, and second, the function’s use to estimate the projections of GHG emissions in the coming years for the four domains: Energy (including Transportation), Industry Processes and Product Use, Agriculture, and Waste Management. An observation was that the weights of these four domains remain relatively the same despite the reductions in the total GHG emissions.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).