DocsWork Editor for documents DOC & DOCX
Create and edit DOC & DOCX documents with an editor online
Total ratings
3.70
(Rating count:
33)Review summary
These summaries are automatically generated weekly using AI based on recent user reviews.
Chrome Web Store does not verify user reviews, so some user reviews may be inaccurate,
spammy, or outdated. Pros
- Worked like a dream, very good tool to have.
- Great for editing DOC and DOCX documents.
- Some users found it to be genial or excellent.
Cons
- Intrusive advertising that distracts from work.
- Lack of instructions and usability issues.
- Inability to edit text documents as claimed.
Most mentioned
- Couldn't use it, no instructions.
- It didn't let me use a file.
- Advertised too intrusively.
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User reviews
Recent rating average:
3.20
All time rating average:
3.70
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| Date | Author | Rating | Lang | Comment |
|---|---|---|---|---|
| 2024-08-22 |  | | en | I am removing this from my computer because it INTRUSIVELY opens and takes away focus to a tab advertising their presence in my work environment. All they did was advertise their Dispensability . . . "Bye!" |
| 2024-02-21 |  | | en | The book creation site leads to nowhere. I could not use it. Give me sothing that actuallly publishes a book. |
| 2023-11-17 |  | | ||
| 2022-10-25 |  | | 1. Africa could develop without the emergence of Christianity. Do you agree? African society is inextricably woven with religion. However, many sub-Saharan African countries remain among the world's poorest, even though religion is thriving in Africa. Unfortunately, a new report from the New Partnership for Africa's nine nations in sub-Saharan Africa is ranked among the seventeen of the world's most corrupt nations (NEPAD Planning and Coordinating Agency et al.2012:14). In response to the issues of underdevelopment, corruption, and poverty on the Lual Deng (1998:141–146) has encouraged African thinkers to consider using African history as a possible example, build a framework that would combine the social and cultural norms of Africa with the economic modern development theories incorporate fundamentals. Africans view religion as an ontological phenomenon that addresses the very foundation of human existence and unifies all aspects of human life into a coherent totality (Schuurman 2011:273-274). Religion is generally organized and practiced as a community as opposed to being an individual endeavor. It has moral standards that govern life within a social group. How much does religion contribute to poverty and corruption on the continent, where nations are very religious but also incredibly poor and corrupt? If religion is so important to Africans, how may its riches be used to free people from social and economic injustices? In the developed world, secular modernism has been successful in separating religion from the socio-economic and political arenas. Such division, meanwhile, did not have a long-lasting impact on African communities. According to Mbiti, for Africans, being alive means being a part of a holy environment. To help millions of Africans escape poverty, African nations have not done enough to support economic diversification, job creation, and social development (UNECA 2013:4). On the continent, poverty still exists, and corruption is still widespread (Kolade 2001:79-84). In Nigeria, the term "poor" (okpak) refers to a situation lacking in people, happiness, and good health. Okpak is a term used to describe a lack of material goods, financial inadequacy, and failure to meet fundamental requirements. In several African countries, including Nigeria and Ghana, corruption, civil unrest, and poor governance are persistent problems African politicians have employed religion in a variety of ways to encourage and support the systemic entrenchment of poverty and corruption on the continent. Religious leaders frequently relinquish their prophetic duty due to their complacent views toward the ruling African governments. Politicians and religious leaders in Nigeria exhibit similar religious and political patronage to that of several other African nations, with Zimbabwe standing out (Adigwe & Grau 2007:98–101; Afolayan 1994:12). Religious authorities were manipulated in all three instances to conceal the political elite. Christianity has in certain ways aided in the social plight of the underprivileged in African countries. The problems of poverty and corruption in Africa are made worse by the exploitation of religious institutions by political, economic, and influential elites as conduits for aid and charitable donations. The detrimental effects of religion are clearly shown in the religious unrest and Islamic terrorism that have occurred in Nigeria, Kenya, Libya, Egypt, and other parts of Africa. It will be very challenging to abolish violence, fatalities, injustice, poverty, and hardship from the continent. Reimagining and developing the public realm via the prism of religion may be possible. In African societies religion remains central in all aspects of society, unlike the developed nations, where it is seen as counter-developmental and inflexible. Faith-based organizations (FBOs) led mainly by certain Christian churches have sought dialogue on development-related issues with donor agencies. African social norms and practices include that a member of the community or a stranger can harvest food crops from another's farm to address their need for food. The concept of honor and shame was also helpful in African societies as it prevented people from stealing to gain prestige or win accolades from the community. Development can be defined as any activity that ensures and contributes to improving the standard of living for people and communities. Due to this, development is multifaceted (Awedoba 2005) The process of increasing peoples' actual liberties can be considered as development. The narrow definitions of development that associate it with the increase in the gross domestic product, the rise in personal earnings, industrialization, technological advancement, or social modernization are in contrast to the emphasis on human freedoms. Before the emergence of Christianity, systems were already in place to see to the development of Africa and this was carried out through the chiefs or traditional leaders. Chiefs have political responsibilities that are aimed at fostering communal improvement. Maintain peace and civil liberties, one of these tasks is to maintain law and order. Chiefs are facilitators of economic growth. For example, the better trade system. Social interactions are crucial in daily living, and chiefs make sure that social life is well-regulated to support general development. In the following ways, chiefs act as social development agents: Moral role models, Protection of people and property, for instance by calling upon taboos, Festivals observed, Funeral celebrations, and Marriage and naming rituals. Two types of training are taken into consideration in chieftaincy. These educational methods are traditional and western. Traditional Education: This was/is a non-formal method by which older people transmitted/transmit proper and sufficient knowledge to the younger generation. These consist of: History of the drum, such as Lunaa among the Dagomba History of stools and Rituals for puberty and initiation. In conclusion, development is a process through which individuals reinvent themselves and their surroundings to achieve higher echelons of civilization per their preferences and values. It is clear from the preceding definitions that development is concerned with more than just economic growth. Additionally, it is about the improvement of all facets of human life, the growth of freedoms, and technological development. With this, I agree that Africa could develop without the emergence of Christianity. | |
| 2021-01-15 |  | | Couldn't use it. No instructions, no nothing! | |
| 2021-01-15 |  | | en | Couldn't use it. No instructions, no nothing! |
| 2020-12-24 |  | | fk hhıuuuuuuuuuuuuuuuuu | |
| 2020-09-01 | Jeanpool Soza | | genial | |
| 2020-09-01 |  | | en | genial |
| 2020-02-14 | dayana reyes | | bien |
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