4,065 matches
-
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 the variables of self-esteem, trust and self-control. În fact, when comparing the Internet Addiction to substance addictions, it should be linked to these variables quantitatively and negatively. The worsening of the addiction is supposed to engender
Polis () [Corola-journal/Science/84979_a_85764]
-
change before the life of the mân who expresses it. That changes în the example " Albert Camus Abstract: With the Ottawa Charter definition of the concept health is integrated and expanded, aiming at enhancing not only the "state" of health, but the "process" 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
Polis () [Corola-journal/Science/84979_a_85764]
-
presenting a socio-political manifesto, which later will identified aș the "Ottawa Charter", with the goal of promoting health în the new millennium. The definition of health is well integrated and extended, aiming to enhance not only the "state" of health, but also the "process" that leads to it, taking into account that health should be considered aș a resource through which the individual becomes an important player within the community. În the document, indeed, is argued that: "Health promotion is the
Polis () [Corola-journal/Science/84979_a_85764]
-
Hence, health promotion is not merely a health sector's responsibility, goes beyond different lifestyles with the distinct goal of thewell being". The "Ottawa Charter" will, once again, peremptorily establish that the health does not only concerns the health sector, but a wider background, which hâș to do with specific political choices, aimed to state the principle of social equity, giving the members of each community the access to the health and social services with equal dignity and occasion. The prerequisites
Polis () [Corola-journal/Science/84979_a_85764]
-
of medical care", hence, "if a specific human feature is to be alive to decode life meanings through a sign system, any impairment of these reading skills globally invests his state of health, which is linked to not only organic, but also cultural connections"1. The concept of health cannot be separated from the culture of reference, șo the definition may be susceptible to various formulations în time and space, but not to take that risk, the various internațional statements, set
Polis () [Corola-journal/Science/84979_a_85764]
-
state of health, which is linked to not only organic, but also cultural connections"1. The concept of health cannot be separated from the culture of reference, șo the definition may be susceptible to various formulations în time and space, but not to take that risk, the various internațional statements, set some key principles, from which it is not possible to separate yourself, going to the point where it is possible to make an ontology of the concept of health, that
Polis () [Corola-journal/Science/84979_a_85764]
-
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 of health, therefore, "it assumes that actually there are value
Polis () [Corola-journal/Science/84979_a_85764]
-
of mental illness, that is, în the absence of neurosis or psychosis or psychosomatic symptoms. În a broader view, the health from the psychological point of view, should be defined "not aș a negative meaning, aș the absence of disease, but aș a positive one with the presence of well-being"8. Aș for the idea of disease, there are several interpretations and opinions that do not deviate much from what was observed, almost a century ago, by Viktor von Weizsacher: "[...] the
Polis () [Corola-journal/Science/84979_a_85764]
-
disease, there are several interpretations and opinions that do not deviate much from what was observed, almost a century ago, by Viktor von Weizsacher: "[...] the fact that medicine today does not possess its own doctrine on sick mân is astonishing, but undeniable"9 What von Wizsacher says should not be a surprise, because the difficulty is inherent în the term disease itself, which having a polythetic nature can convey different meanings that keep a certain similarity between them. În order to
Polis () [Corola-journal/Science/84979_a_85764]
-
a surprise, because the difficulty is inherent în the term disease itself, which having a polythetic nature can convey different meanings that keep a certain similarity between them. În order to better understand the notion of disease we cannot help but start from the Cartesian thought. The credits usually attributed to this form of thought, that since 1600 hâș directed the search for rațional explanations to the understanding of the phenomenal reality, materialize în front of his clăim to explain all
Polis () [Corola-journal/Science/84979_a_85764]
-
car în which organs act aș contrived by the divine will to equal clocks, skilled craftsmen who built and run with great skill and commitment. Descartes explains his thinking, în this regard, în a fragmented way în its various works, but with a common denominator, namely that: the rațional soul is something beyond the body and that the res cogitasis something different from res extensa. Of the two, the one that dominate is the statement: "I think therefore I am" - je
Polis () [Corola-journal/Science/84979_a_85764]
-
the first principle of Cartesian philosophy. În the Discourse on Method, Descartes writes în this regard: "[...] I could pretend not to have a body, and that the world does not exist, nor any place în which I could find myself; but not for this I could pretend that I was not; on the contrary, by the very fact of thinking to doubt the truth and the other things he followed with great evidence and certainty that I existed; while, if only
Polis () [Corola-journal/Science/84979_a_85764]
-
just be the one who makes the experience that is the sick one. This would respond în a simple and direct way, saying that: the disease is suffering, being sick, feeling pain. The layman, who is not familiar with "disease", but with "his illness" is not aware, aș the doctor, of the fact that there are diseases that do not căușe pain and yet those are very painful phenomena that have nothing to do with the disease. The two interpretations tend
Polis () [Corola-journal/Science/84979_a_85764]
-
dominates medical theory and practice even [...]. Before being taken în the thickness of the body, the disease receives hierarchical organization în families, genera and species"13. From an anthropological point of view the disease is not seen aș an entity, but aș an explanatory model, part of the medical culture. În this sense, culture is not only a means to represent the disease, but rather is the same disease aș human reality 14. This concept of disease could lead to legitimate
Polis () [Corola-journal/Science/84979_a_85764]
-
and species"13. From an anthropological point of view the disease is not seen aș an entity, but aș an explanatory model, part of the medical culture. În this sense, culture is not only a means to represent the disease, but rather is the same disease aș human reality 14. This concept of disease could lead to legitimate a certain conceptual procedure, which defines all those phenomena complex human disease, which, aș such, become the object of medical practices. The disease
Polis () [Corola-journal/Science/84979_a_85764]
-
a certain conceptual procedure, which defines all those phenomena complex human disease, which, aș such, become the object of medical practices. The disease, according to anthropological interpretation, is not a natural fact able to go over and beyond the culture, but it belongs totally to it. It is not a coincidence that authors like the American psychiatrist A. Kleinman believes that the culture should be considered a real symbolic bridge that can connect intersubjective meanings and the human body. The body
Polis () [Corola-journal/Science/84979_a_85764]
-
world of values, seeks to give voice to the discomfort, the pain and suffering, waiting for relief. Health and disease, according to Nietzsche, are not substantially differrent things, because one depends on the other. This bipolarity, according Lenzen, is nothing but a cultural product, because în different cultures than the Western one this diversification does not exist. În the Eastern, în general, but în particular în the Shinto and Buddhist Japanese culture, what was today will not be tomorrow anymore, because
Polis () [Corola-journal/Science/84979_a_85764]
-
Nietzsche, are not substantially differrent things, because one depends on the other. This bipolarity, according Lenzen, is nothing but a cultural product, because în different cultures than the Western one this diversification does not exist. În the Eastern, în general, but în particular în the Shinto and Buddhist Japanese culture, what was today will not be tomorrow anymore, because everthing is ephemeral, constantly changing. În the Platonic-Christian tradition, however, everything is "[...] hardly representable because men hold on to representations of identity
Polis () [Corola-journal/Science/84979_a_85764]
-
are sick are not normal, and șo you have to 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
Polis () [Corola-journal/Science/84979_a_85764]
-
a construction, because there is always the need for a disease to be able to corroborate the existence of sin and its consequences. For the Christian healing is not just returning to the body that balance compromise with the disease, but also acquire a state of grace. Also, according Lenzen, just "here it is the first sign of a priestly function of medical activity"20. It is therefore reasonable to think that în the Middle Ages the medical activity and the
Polis () [Corola-journal/Science/84979_a_85764]
-
functions of the medical hâd been abandoned, today there is no denying that when you require "doctor-patient interviews able to treat the patient's situation and catch him în the entirety of the person [...]. This request does not mean anything but puț the doctor în the role of the souls curator, that is, to give back again its functions theological or practical - religious"21. Paradoxically, it can be said, how Lenzen does, that în this way we can reach even to
Polis () [Corola-journal/Science/84979_a_85764]
-
do în ways exquisitely original and creative. 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
Polis () [Corola-journal/Science/84979_a_85764]
-
on, then, he concludes Scheper-Hughes, "the message în a bottle is medicalized, the desperate and socially significant request for help is lost forever"25. În the human beings, therefore, the disease is not just and only "a simple pathological reaction, but also a personal reality, a biographical response. It comes down tobackingup the consideration of the patient aș typical nature of tradițional medicine of Hippocrates, but that the patient is seen aș a person subject of the disease that owns itself
Polis () [Corola-journal/Science/84979_a_85764]
-
the human beings, therefore, the disease is not just and only "a simple pathological reaction, but also a personal reality, a biographical response. It comes down tobackingup the consideration of the patient aș typical nature of tradițional medicine of Hippocrates, but that the patient is seen aș a person subject of the disease that owns itself and hâș the disease, because it appropriates it positively or negatively"26. Thus the patient does not only is ill and suffer from the disease
Polis () [Corola-journal/Science/84979_a_85764]
-
that the patient is seen aș a person subject of the disease that owns itself and hâș the disease, because it appropriates it positively or negatively"26. Thus the patient does not only is ill and suffer from the disease, but it is possible to affirm that it creates the disease with an originality, by which, according to the anthropology, manifests the unique character of each mân, that remains șo because it is confronted with the 'other through the social dimension
Polis () [Corola-journal/Science/84979_a_85764]