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be the fruit of a ghostly economic recovery or stabilization of the balance states, but only aș a result of a change în perspectives and objectives. To further be a viable project, the European Union needs some changes. Politically, it must be a question of political conflict recovery, reunification of alternative forces and proposing a different idea of Europe compared with that of the markets, specific to the neoliberalism. În the ideal contents plan, the concept of solidarity needs to be
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s figure would represent the custodian of the man's "rights" în statu viatoris, and only within these boundaries his sovereignty would appear legitimate. However, what Schmitt doesn't see is that the kat'èchon, just to perform such function, must assimilate, internalize the same anomie. To 'restrain it', it can only 'hold it' within itself. 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
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în full, from fulfilling its apocalypse - but only by holding it tight în itself, by detaining it. Therefore, we cannot consider, în any way, the kat'èchon aș mere enemy of the anomie; to prevent it from manifesting itself, it must safeguard it within itself; to prevent its full realization, it must become its prison. The kat'èchon is inhabited by the anomie; but, în letting being inhabited, în making room within itself for the anomie, it also prevents it from
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tight în itself, by detaining it. Therefore, we cannot consider, în any way, the kat'èchon aș mere enemy of the anomie; to prevent it from manifesting itself, it must safeguard it within itself; to prevent its full realization, it must become its prison. The kat'èchon is inhabited by the anomie; but, în letting being inhabited, în making room within itself for the anomie, it also prevents it from appearing apocalyptically, hence it fights it - but to fight it, it
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indeed is the sense of this katéchein? Of the 'process' that it indicates, 'before' the ultimate battle? Its sense is equally clear and decisive. The kat'èchon is nothing else but the time of hesitation, of a suspended progress that must be read în the same Future [...] When the kat'èchon will be removed, this Age will end. It is 'kept' în its shape 'thanks to what' holds, delays - and by holding, preserves the very iniquity. Who will eliminate it? [...] It
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kept' în its shape 'thanks to what' holds, delays - and by holding, preserves the very iniquity. Who will eliminate it? [...] It cannot be intended differently: its 'custody' falls to pieces under the anomie's impetus; the blows of the apostàtes must eventually make it crumble; [...] The kat'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
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ambiguous, but, în a Schmittian way, it is attributed to a difference of political content, where the second of the two terms refers directly to the theological-political function of the decision, aș it hâș been recently pointed out8. However, we must articulate this assimilation în some successive passage, and the first step consists în materialising that organicistic metaphor that we have previously seen growing. There is a double vector în the translation from spiritual organicism to secular organicism: the former is
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of maturity. It is a sacrilege to talk about it în public. Truth is the secret monopoly, jealously kept, of a limited élite of 'initiated' people, and the introduction to it is the 'initiation', which is not for everyone. You must be called 'elected'. The means to communicate it (to transmit the inexpressible) is the mythical image"17. Whether the mythical images are those of the Leviathan or of the Behemoth, whether they are the edifying images of the XVI and
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that leads to it, taking into account health That is considered a resource through which, the individual becomes an active player în the community. Therefore it considers very important the community aspect and the social existence of the person, it must be that within an active protagonist. Each person, therefore, should feel responsible for their own condition and must be fire "exercise opinions more control over health and over their own their environments, and to make choices conducive to health." To
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an active player în the community. Therefore it considers very important the community aspect and the social existence of the person, it must be that within an active protagonist. Each person, therefore, should feel responsible for their own condition and must be fire "exercise opinions more control over health and over their own their environments, and to make choices conducive to health." To achieve this it is essential to enable people to learn throughout life, to prepare themselves for all of
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the document, indeed, is argued that: "Health promotion is the process of enabling people to increase control over their health and to improve it. To reach a state of total physical, mental and social wellness, ăn individual or a group must be able to identify and to accomplish their aspirations, to satisfy the needs, and to either change or confront the environment. Therefore, health is seen aș a resource for the daily life, not aș the life main goal. Health is
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to the health and social services with equal dignity and occasion. The prerequisites of health that are highlighted inside the before mentioned document are: "[...] The peace, dwelling, education, food, earnings, a stable ecosystem, sustainable resources, social justice and equity" which must be supported by "political, economic, social, cultural, environmental, behavioral and biological factors, "that need to be mediated by" a coordinated action by all of those involved: the governments, the health sector and other social and economic sectors, non-governmental and voluntary
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and economic sectors, non-governmental and voluntary organizations, local authorities, the industry and the means of mass communication". One of the most important aspect is the one that highlights how each person should feel responsible for their own condition and hence must be able to "exercise more control over their own health and over their environments, and make advantageous choices for the health condition". Therefore, în order to achieve this goal it becomes essential "enable people to learn throughout life, prepare themselves
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5. The second concept that Fromm takes into account Fromm is the adaptation, which comes from certain premises, namely: a) Each company aș such is normal; b) Those who do not match the type of acceptable personality în a society must be considered clinically and mentally ill; c) Finally, the health care system în the psychiatric and psychotherapeutic field, hâș the aim to bring the individual at the level of the average mân, independently of whether he is blind or visually
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the individual adaptation and that does not disturb the social context 6. According to Fromm, certain relativism is hidden behind this concept, regarding to which none can establish value judgments. Max Weber affirmed, în this regard, that science aș such must be value free and that must assess the phenomenon being studied, without making value judgments; but the human being, we know, can only be evaluative for the necessity that hâș to make sense to the surrounding world. The second principle
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not disturb the social context 6. According to Fromm, certain relativism is hidden behind this concept, regarding to which none can establish value judgments. Max Weber affirmed, în this regard, that science aș such must be value free and that must assess the phenomenon being studied, without making value judgments; but the human being, we know, can only be evaluative for the necessity that hâș to make sense to the surrounding world. The second principle is useful to establish the concept
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do everything to bring him back to his normal condition, aș was also stated Talcott Parsons, în the analysis of social systems, associating the disease to a form of deviance. But why, Lenzen points ouț, this guy we call sick must be cured and brought back to the normal condition of healthy person? More than the fear of death, to move în this direction the human action, is the anguish of not being present to them, that they do not feel
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în time and re-read the Plato's writings, we learn that the health is the virtue of the body and the power is, în return, ăn expression of the soul's health. În the Phaedrus Plato compares the rhetoric, which must include the nature of the soul to lead to virtue, to medicine, that needs to know the nature of the body to produce health. Therefore, following the arguments of Plato, it is only right for humans to remain healthy. The
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The disease is a form of practice of the body, bodily action"22. Here's how the disease can not be understood only aș a language through which the body rebels against nature but, aș the anthropologist says Hughes, we must convince ourselves that "[...] the disease and its metaphors represent coded messages în a bottle thrown into the turbulent waters of the suffering and afflicted, în the hope that a sailor passing them retrieve and decipher the hidden meanings în it
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to the recovery of the patient, using the therapeutic relationship. This should include the support of the therapist în exchange for the obligation, on the part of the sick, to recover health. În order to achieve better results, the doctor must be able to show respect to the patient and a positive attitude, understanding and never convicted of the condition în which his client is în that precise moment. În addition, inside the therapeutic relationship, the patient, unlike what happens during
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disease risk can be reduced to the lowest levels. În the structural-functional approach of Parsons's social system, like all complex systems, lives a precarious balance, șo when a part, however small, the system undergoes a change, the entire system must home ostatically settle în a new situation. For this reason the author cannot help but point ouț how, even a premature death, should be considered a damage with regard to the society. This happen because every individual is în doubt
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many diseases depends on the motivations and behavior of people, identifying în this way, în the concept of disease, something that goes far beyond the physiological and biological because it is no longer just a threat external from which we must look , but is an integral part of the same social balance. The disease can be considered among other things, aș a way of responding to social pressures or aș a way to escape social responsibilities. Therefore, the disease is represented
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trying to identify and propose social meanings of the disease, that having a negative connotation, makes the doctor a "moral entrepreneur" who, în the definition of Becker, can determine what is good and what is evil and thus feels he must indicate the most suitable route to eradicate evil, în general, and the disease în particular. Notes 1 Umberto Galimberti, Dizionario di Psicologia, Utet, Torino 1996, pp. 836-837. 2 Alessandro Seppilli, L'educazione sanitaria, Le Monnier, Firenze, 1978, p. 3. 3
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Michael Gira s-a concentrat asupra proiectului său folk "Angels of Light" și l-a descoperit pe Devendra Banhart. Concertul îi vor aduce ca invitat special pe artista Little Annie și este prezentat de Asociația Culturală Manifest și Epicenter. Un must see pentru clujeni! 22 martie /Form Space www.facebook.com/from.the.epicenter
Swans, legenda rock-ului experimental din New York [Corola-blog/BlogPost/96660_a_97952]
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aprobat inclusiv grilele societăților care nu respectă art 82. Cred că prin acest vot, dacă l-am asuma așa cum a trecut el, am deschide un precedent extrem de periculos. O societate de cablu poate să nu includă un post din lista must carry și să aibă acordul CNA pentru acest lucru. De aceea am sol să revenim asupra acestui punct. Eu nu pot să înțeleg cum se poate să sară peste locul 13 și să introducă alte posturi de la locul 22", scrie
Bătălia cabliștilor. Ce a decis CNA despre Digi 24 în grila Romtelecom by Roxana Covrig () [Corola-journal/Journalistic/40245_a_41570]