3,383 matches
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The Doctrine and Discipline of Divorce, în Id., The Prose Works, vol. I, Philadelphia, J.W. Moore, 1859, p. 197. Aș reasserted by Rahe: "[...] when Milton spoke of "the people", he quite often hâd în mind a much smaller and more select body of men", and again: "For "most men", even then, Milton hâd little political use". P.A. Rahe, Against Throne and Altar, p. 109. 7 M. D'Addio, John Milton e la giustificazione del regicidio, în Id., Îl tirannicidio, în
Polis () [Corola-journal/Science/84979_a_85764]
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a prins foarte bine la public și astăzi orice politician care se respectă trebuie să aibă conturi active pe aceste platforme. Fenomenul a căpătat proporții atât de mari, încât a fost denumit Politică 2.0. Spre exemplu, fotografia intitulată "Four more years", apărută pe paginile oficiale de Twitter și Facebook ale președintelui Barack Obama, imediat după aflarea rezultatelor alegerilor prezidențiale din Statele Unite, din anul 2012, a făcut înconjurul lumii în câteva minute și a strâns milioane de aprecieri, devenind cea mai
Polis () [Corola-journal/Science/84979_a_85764]
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Its law is nothing else but the prison where the filius perditionis lives - a prison that his power will inexorably end up by demolishing it. Șo, not only the precariousness and artificiality of this 'containment' work is clear, but much more it is the impossibility for the Christian to truly acknowledge it, aș it reaffirms în toto the original bond between law and sin. Not only the kat'èchon's order eventually turns ouț to be impotent (hence, also for this
Polis () [Corola-journal/Science/84979_a_85764]
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èchon's prudent cunning is powerless before the Adversary's marvels, signs, prodigies, en-érgheia - rather: against the power of its own shrewdness: to 'disguise' aș God, to take His form3". Note that this process of dissolution în fact is nothing more than the intimate constitution of sovereignty: its crisis hâș already begun with its appearance, since its own statute is that of crisis. Mysteries of State What kind of relation is there between the representable and the not-representable în the analysis
Polis () [Corola-journal/Science/84979_a_85764]
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the Pope, princeps and verus imperator, the hierarchic apparatus of the Român Church [...] showed a tendency to become the perfect prototype of an absolute and rațional monarchy founded on a mystical basis, while at the same time, the State tended more and more to become a quasi-Church and, for certain aspects, a mystical monarchy founded on a rațional basis"6. It is mostly on the juridical terrain that Kantorowicz's analysis unravels, even if the subject presents continuous osmotic points, at
Polis () [Corola-journal/Science/84979_a_85764]
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princeps and verus imperator, the hierarchic apparatus of the Român Church [...] showed a tendency to become the perfect prototype of an absolute and rațional monarchy founded on a mystical basis, while at the same time, the State tended more and more to become a quasi-Church and, for certain aspects, a mystical monarchy founded on a rațional basis"6. It is mostly on the juridical terrain that Kantorowicz's analysis unravels, even if the subject presents continuous osmotic points, at least with
Polis () [Corola-journal/Science/84979_a_85764]
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Political Theology în the modern age. The very term of mysterium, initially attributed to the sphere of exercise of the sovereign jurisdiction, ends up by acquiring a meaning relevant, în a much broader way, to a personal attribution, that is, more similar to a dignitary prerogative than to a funcțional activity. To this regard, a good example is represented by the practice, reported by Kantorowicz, relevant to the official documents of Fredrick ÎI, where "it is true that the emperor himself
Polis () [Corola-journal/Science/84979_a_85764]
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also the symbol of this supposed immortality, a symbol that for the Pope was the Phoenix. This mythical bird hâd been selected for its ability to return to life every time after its death, but it hâd at least two more qualities that made it interesting în the eyes of the new political theology: the first was its uniqueness, because there could be one, and only one phoenix; the other was its autopoiesis, meaning that the phoenix would revive from its
Polis () [Corola-journal/Science/84979_a_85764]
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taken from the entry of the Christ în Jerusalem riding a donkey, to whom the entire community of the believers bowed, its updating în a theological-political key seems to be that of an ass that carries on its back nothing more than a simulacrum of Jesus Christ, a weak reflection of the original. And în the Renaissance symbolism this image is recurrent, starting from the most important and popular collection of emblems of that time, the Emblematica by Andrea Alciato that
Polis () [Corola-journal/Science/84979_a_85764]
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democrazia e governance a confronto Alda KUSHI Abstract: It hâș been years since E.U. is immerged în a grave crisis which negatively impacts the life of every citizen. What apparently seems to be an economic crisis, hâș deeper and more gnarled roots. But while addressing the problem many still fail to examine it în depth. În my opinion the genesis of these issues is the gravity of the political crisis. European Union is a big economic centre but it hâș
Polis () [Corola-journal/Science/84979_a_85764]
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focusing on the fourth level, the cultural one. Thus, the construction of a common European cultural space that, deeply, closes the citizens, the nations, the ethnicities, the societies and the regions proves to be the most difficult task that removes more and more European Union from an European identity and from the emergence of a European demos. Keywords: multiculturalism; public space; European identity; citizenship. Introducere Ca ideologie a diversității, multiculturalismul și-a propus să creeze un cadru de afirmare pentru identitățile
Polis () [Corola-journal/Science/84979_a_85764]
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the fourth level, the cultural one. Thus, the construction of a common European cultural space that, deeply, closes the citizens, the nations, the ethnicities, the societies and the regions proves to be the most difficult task that removes more and more European Union from an European identity and from the emergence of a European demos. Keywords: multiculturalism; public space; European identity; citizenship. Introducere Ca ideologie a diversității, multiculturalismul și-a propus să creeze un cadru de afirmare pentru identitățile de grup
Polis () [Corola-journal/Science/84979_a_85764]
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is included în the DSM-IV and hâș been firstly described by Kraepelin în 1883 aș a pathological impulse to buy, also known aș oniomania 9. Installments, ăn increase în consumption, the enormous variety of choice and a society which is more and more based upon appearance have hâd an impact on the rise of this kind of addiction. This addiction translates into an uncontrolled need to buy and an increasing tension alleviated only after purchasing something în order to get pleasure
Polis () [Corola-journal/Science/84979_a_85764]
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în the DSM-IV and hâș been firstly described by Kraepelin în 1883 aș a pathological impulse to buy, also known aș oniomania 9. Installments, ăn increase în consumption, the enormous variety of choice and a society which is more and more based upon appearance have hâd an impact on the rise of this kind of addiction. This addiction translates into an uncontrolled need to buy and an increasing tension alleviated only after purchasing something în order to get pleasure and gratification
Polis () [Corola-journal/Science/84979_a_85764]
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one engendered by chemical substances. Psychologists have labeled this phenomenon aș disorder, the term being used for the first time by Ivan Goldberg în 199613 to refer to situations în which the dependence compromises individual's life under one or more aspects regarding relations, family, work and finance aș well aș psychological and physiological aspects. Griffiths 14 speaks more generally of technological addiction to highlight the interaction between mân and machine. This interaction can be active, such aș în videogames, or
Polis () [Corola-journal/Science/84979_a_85764]
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first time by Ivan Goldberg în 199613 to refer to situations în which the dependence compromises individual's life under one or more aspects regarding relations, family, work and finance aș well aș psychological and physiological aspects. Griffiths 14 speaks more generally of technological addiction to highlight the interaction between mân and machine. This interaction can be active, such aș în videogames, or passive, such aș with television. Technological addictions share at least six features with other addictive pathologies: predominance of
Polis () [Corola-journal/Science/84979_a_85764]
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with a general sense of discomfort during offline moments. În the end, when there are also psychopathological symptoms, he or she enters a stage defined aș toxicomanic with prolonged online moments that compromise daily life. Nardone and Cagnoni 18 are more cautious în defining diagnostically the Internet addiction aș it would imply the three mechanisms of craving, tolerance and abstinence. According to them, it is not the web abstinence to urge a person to use the Internet, but the search for
Polis () [Corola-journal/Science/84979_a_85764]
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others prefer to describe it aș a new addiction given the presence of tolerance, abstinence, craving just like aș în the case of drugs, alcohol or pathological gaming. At the same time, the number of people on the web, and more specifically the time spent on it, hâș considerably increased. Kuss and Griffiths 19 maintain that the addiction to social networks stands aș a social theme concerning physical and psychic wellbeing, thus considering it aș a clinical disorder to be treated
Polis () [Corola-journal/Science/84979_a_85764]
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be treated with a neuropsychiatric approach and pharmacological treatments. All aspects and features - the positive ones too - of social networks left aside, individuals are changing their way of life - în job, consumption, personal skills, family and married life - and spending more and more time on the web to the detriment of real life and daily activities such aș meeting people, going ouț or playing. Over a billion people across the world, mainly aged from 18 to 34 years, surf the Net
Polis () [Corola-journal/Science/84979_a_85764]
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with a neuropsychiatric approach and pharmacological treatments. All aspects and features - the positive ones too - of social networks left aside, individuals are changing their way of life - în job, consumption, personal skills, family and married life - and spending more and more time on the web to the detriment of real life and daily activities such aș meeting people, going ouț or playing. Over a billion people across the world, mainly aged from 18 to 34 years, surf the Net. În some
Polis () [Corola-journal/Science/84979_a_85764]
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opened a treatment center for Internet addiction - estimates that în Chină there are some 24 million people addicted to the Internet and that this particular kind of addiction damages severely the brain în a way similar to heroin. What is more, it can destroy social relationships at any level and deteriorates progressively the body without the individual even noticing it. Patients treated în Tao's center have all back-related and sight-related problems. Their cerebral activity registers a decrease by 8% and
Polis () [Corola-journal/Science/84979_a_85764]
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managing the intensity of the relationship itself 35. În this view, communication on the Internet presents some interesting features: 1. Individuals have easy and flexible access to people all day round; 2. The Internet differentiates social networks, thus making them more captivating 36 and eliminates the restraints of space and time; 3. Individuals can better control their representation of self37 and some barriers such aș anonymity în gender and age - which are impossible în face-to-face communication because of physical presence and
Polis () [Corola-journal/Science/84979_a_85764]
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different interpretation of the Internet Addiction Disorder 39. The results show that, în comparison to face-to-face interactions, chatrooms allow individuals to create relationships în which levels of acceptance, empathy and involvement are higher. According to the interviewed, this element is more important than the quantity of time spent on chatrooms that does not influence negatively their social and private life. The quantity of time spent on the Internet în chatrooms - nethour or chathour - is statistically significant, but it does not explain
Polis () [Corola-journal/Science/84979_a_85764]
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to face-to-face interactions; men tend to prefer it because of its simplicity and immediacy. În this sense, the quantity of time spent on the Internet is correlated to Internet addiction negatively for women and positively for men. Moreover, women spend more time on electronic communication than men în terms of chathour and nethour, are more attracted for its sociability and participate less în real group activities. To conclude, the debate on whether and how we should talk about Internet Addiction and
Polis () [Corola-journal/Science/84979_a_85764]
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În this sense, the quantity of time spent on the Internet is correlated to Internet addiction negatively for women and positively for men. Moreover, women spend more time on electronic communication than men în terms of chathour and nethour, are more attracted for its sociability and participate less în real group activities. To conclude, the debate on whether and how we should talk about Internet Addiction and which psychological, sociological, clinical or academic approaches should be recommended should be shifted to
Polis () [Corola-journal/Science/84979_a_85764]