“Orientation of members toward others [is] a cognitive and affective orientation toward the objects of work, which is manifested in a person's interpersonal style.”

Ideology and Utopia (1929)
Context: This first non-evaluative insight into history does not inevitably lead to relativism, but rather to relationism. Knowledge, as seen in the light of the total conception of ideology, is by no means an illusory experience, for ideology in its relational concept is not at all identical with illusion. Knowledge arising out of our experience in actual life situations, though not absolute, is knowledge none the less. The norms arising out of such actual life situations do not exist in a social vacuum, but are effective as real sanctions for conduct. Relationism signifies merely that all of the elements of meaning in a given situation have reference to one another and derive their significance from this reciprocal interrelationship in a given frame of thought. Such a system of meanings is possible and valid only in a given type of historical existence, to which, for a time, it furnishes appropriate expression. When the social situation changes, the system of norms to which it had previously given birth ceases to be in harmony with it. The same estrangement goes on with reference to knowledge and to the historical perspective. All knowledge is oriented toward some object and is influenced in its approach by the nature of the object with which it is pre-occupied. But the mode of approach to the object to be known is dependent upon the nature of the knower.

Source: The Social Psychology of Organizations (1966), p. 562

Meditations on the Sacraments (1977), Introduction, p. xi.
Context: Grace is everywhere as an active orientation of all created reality toward God, though God does not owe it to any creature to give it this special orientation. Grace does not happen in isolated instances here and there in an otherwise profane and graceless world. It is legitimate, of course, to speak of grace-events which occur at discrete points in space and time. But then what we are really talking about is the existential and historical acceptance of this grace by human freedom. … Grace itself … is everywhere and always, even though a human being's freedom can sinfully say no to it, just as a human being's freedoms can protest against humankind itself. This immanence of grace in the conscious world always and everywhere does not take away the gratuity of grace, because God's immediacy out of self-giving love is not something anyone can claim as his or her due. The immanence of grace always and everywhere does not make salvation history cease to be history, because history is the acceptance of grace by the historical freedom of human beings and the history of spirit coming ever more to itself in grace.

p 39-40
The Political Thought of Abdullah Ocalan (2017), Democratic Confederalism

Peter Coad & Ed Yourdon (1991, p. 1); cited in: Sten Carlsson and Benneth Christiansson. (1999) " The Concept of Object and its Relation to Human Thinking: Some Misunderstandings Concerning the Connection between Object-Orientation and Human Thinking http://www.vits.org/publikationer/dokument/289.pdf." Informatica, Lith. Acad. Sci. 10.2. p. 147-160.

Source: Object-oriented design (1991), p. 1; cited in: Sten Carlsson and Benneth Christiansson. (1999) " The Concept of Object and its Relation to Human Thinking: Some Misunderstandings Concerning the Connection between Object-Orientation and Human Thinking http://www.vits.org/publikationer/dokument/289.pdf." Informatica, Lith. Acad. Sci. 10.2. p. 147-160.

Source: 1970s and later, Explorations in the functions of language, 1973, p. xiv cited in: Piet Van de Craen (2007) Van Brussel gesproken. p. 118.

2010 for Computerworld Australia http://www.computerworld.com.au/article/352182/z_programming_languages_smalltalk-80/
2010s

Source: 1940s - 1950s, Introduction to Operations Research (1957), p. 7