3,239 matches
-
upon what is and what is not art. În this paper i have tried to present an antimodern mechanism wich latently or silently block and censures the freedom of speech. Keywords: power, control, ideology, totalitarianism, freedom of speech, art, New Mân, mass-media scandals Introducere Devalorizarea valorilor supreme, despre care a vorbit Nietzsche, descrie procesul de reducere a valorilor la dimensiunea instinctelor, afectelor, voinței și dorințelor noastre, precum și la nivelul promisiunilor și speranțelor pe care oamenii și le fac lor înșiși și
Polis () [Corola-journal/Science/84977_a_85762]
-
victims of the communist regime and yet Parliament remains mute. For this reason, I thought of drafting a law that could not be counted nor unconstitutional by restricting the rights of certain categories of people, but nor "dedicated" to one mân. It is a similar law to the Law no. 217/2015, which will regard the prohibition of organizations and symbols of communism and also the prohibition on the promotion of the cult of persons guilty of the establishment and functioning
Polis () [Corola-journal/Science/84977_a_85762]
-
interview and the biographical method). Such an approach is primarily useful because it's a form of rehabilitation of the individual. Because the old regime ignored him, operating only with templates aș well aș "multilaterally developed socialist society ", the "new mân", and more, the individual existed into a kind of undercover. The life story takes uș to what happened with the individual beyond the iron curtain of the official speech. Secondly, the qualitative research brings with it information which does not
Polis () [Corola-journal/Science/84977_a_85762]
-
Baruch, Etică (demonstrată după metodă geometrica), traducere de S. Katz, Editura Antet XX Press, București, 1993. Dreptul la oraș - generația a IV-a de drepturi ale omului metropolitan (The Right to city - the IVth generation of rights for the metropolitan mân) Mădălina Virginia ANTONESCU Abstract. The right to city begins to be recently consecrated by academic research, presenting several links with the "sustainable development" paradigm. UN documents see our contemporary world aș an "urban global world", confronted with issues aș chronic
Polis () [Corola-journal/Science/84977_a_85762]
-
-ul mass-media și a partidelor politice românești 34. Povestea s-a terminat! Va mai amintiți de Dan Diaconescu, OTV, Elodia sau PP-DD? Conform unor opinii, partidul fondat de patronul "televiziunii poporului" va fuziona cu UNPR. Dacă ascultăm vocea președintei, Simona Mân: "Partidul Poporului- Dan Diaconescu nu fuzionează cu niciun partid, cu atat mai puțin cu UNPR, așa cum unii încearcă să inducă în eroare electoratul nostru. Mașinăria de propagandă a unor partide nu trebuie luată în seamă. Totul este o dezinformare, menită
Polis () [Corola-journal/Science/84981_a_85766]
-
age of exploitation and consumption oriented against nature. The human being sees himself/herself aș "sur-rounded" by nature, but the human being does not consider that he/she interacts with it or that he/she is influenced by nature. The mân of the XXth - XXIst century industrial societies falsely considers himself to be isolated from nature, în his artificial habitat. The interaction of the human being with nature is one of permanent exploitation of nature and its living elements (even the
Polis () [Corola-journal/Science/84981_a_85766]
-
revoluție" și anume că o "revoluție pasivă" pentru a folosi expresia lui Cuoco, cu un sens totuși diferit decît cel pe care acesta l-a folosit. Dată fiind această concentrare organică, moderații au exercitat o puternică atracție "spontană" asupra întregii mase de intelectuali de orice grad existente în peninsula la nivel "difuz", "molecular". Se observă aici consistentă metodologica a unui criteriu de cercetare istorico-politic: nu există o clasă independența de intelectuali, ci fiecare grup social are un grup propriu de intelectuali
Polis () [Corola-journal/Science/84978_a_85763]
-
century. Therefore already from these first reflections, liberty is represented aș a ground which fosters religion, considered aș a space and discourse on tolerance, the government of God and not of the Church, liberty în the dialogue between God and mân on the basis of the clăim on the indi+vidual's right to directly read the Bible to encourage the "free interpretation" of all people and to challenge the absoluteness of the principle of authority. Milton's extremely political criticism
Polis () [Corola-journal/Science/84979_a_85764]
-
Long Parliament, and reintroduced by the Long Parliament itself on 24th June 1643. Aș a clear witness of the value given by Milton to the process of conquest of this liberty - the most authentic expression of the moral responsibility of mân - this pamphlet confirms the great and universal value of culture, its eternal vitality contained în the exemplarity of the teaching. The celebration of free will, however, and even the defense of the defeat of the free mân, later transferred în
Polis () [Corola-journal/Science/84979_a_85764]
-
moral responsibility of mân - this pamphlet confirms the great and universal value of culture, its eternal vitality contained în the exemplarity of the teaching. The celebration of free will, however, and even the defense of the defeat of the free mân, later transferred în the pages of Paradise Lost - în the verses which bear witness to Satan's disobedience to God - is important for Milton în every aspect of civil life, both if the liberty of mân declined în its social
Polis () [Corola-journal/Science/84979_a_85764]
-
with his people, to the sacredness of the Jewish cult marked by the recognition of the only order established by the celestial divinity, to the importance of the non written law, which defines the terms of a dialogue în which mân is an active individual, through his intellect, and is aware that "God uses not to captivat under a perpetuall childhood of prescription, but trusts him with the gift of reason to be his own chooser [...]"13. The category of liberty
Polis () [Corola-journal/Science/84979_a_85764]
-
of the Discorsi, along with the Dante of the Purgatory. Insisting on the sense of the quotation of Discorsi I, 1017, Milton writes: "Machiavelli declares that the most highly praised of all mortals are those who imbue the minds of mân with true religion; more șo even that those who, however admirably, have founded kingdoms and republic by human laws"18. From what he writes, not only does Milton's admiration emerge for those who were able to imbue în the
Polis () [Corola-journal/Science/84979_a_85764]
-
tolerance: "Machiavelli holds that în a republic the opinions of men about religion should be free, even under good princes. În praising such rulers he says among other good things, "You will see under them the golden age where each mân can hold and defend the opinion of his choice"21. The reference to this quotation taken from the Discorsi confirms Orsini's convincing thesis, according to which: "[...] ciò che Milton ritiene dal Machiavelli non è îl machiavellismo volgare, l'arte
Polis () [Corola-journal/Science/84979_a_85764]
-
poet does not seem set on healing the ethical religious rift present în Machiavelli's work. Dwelling on the style of both authors one can imagine the sign of the distinction which is deeply rooted în an antithetical view of mân represented by the opposition between Prince Borgia and the Miltonian mân of the downfall and the voluntary alienation from God. There is a well-founded objection moved by Rahe, which confirms the "ideological" difference, în religious matters, between Milton and Machiavelli
Polis () [Corola-journal/Science/84979_a_85764]
-
present în Machiavelli's work. Dwelling on the style of both authors one can imagine the sign of the distinction which is deeply rooted în an antithetical view of mân represented by the opposition between Prince Borgia and the Miltonian mân of the downfall and the voluntary alienation from God. There is a well-founded objection moved by Rahe, which confirms the "ideological" difference, în religious matters, between Milton and Machiavelli. This objection concerns a "glaring omission"35 attributed to the English
Polis () [Corola-journal/Science/84979_a_85764]
-
statesmanship, considered aș a set of rules useful for the immediacy of political action, expressed în the incisiveness of the style of the brief treatise; în this sense, he refuses the value of effectiveness and timeliness of Machiavelli's political mân by putting him în opposition to the virtus of the vir sapiens with a ciceronian flavor. Recently Paul Rahe hâș gone over the theme of the presence of Machiavellian passages în Milton's work38 taking up again the English poet
Polis () [Corola-journal/Science/84979_a_85764]
-
and conceive its godly origin (just think of Dante's duo ultima). But, to define its own order, the law of the earthly city will come only by giving up any transcendent justification, thus truly representing that space that the mân can fully inhabit 1". În both cases "what/who restrains" is a force that fights the world's nihilistic annihilation by the Antichrist, that is, by a pure destructive force whose aim is the destruction of everything that Christianity represents
Polis () [Corola-journal/Science/84979_a_85764]
-
case that it was just în the Elizabethan period that the corporation theory grew: the Tudor's jurists maintained exactly what follows: "The King hâș two bodies: one is a natural Body ... subject to Passions and Death like any other mân; the other is a political body whose limbs are the subjects. With them, he forms the corporation, he is incorporated în them aș they are în him; he is the Head and they are the Limbs; and this body is
Polis () [Corola-journal/Science/84979_a_85764]
-
the historic development of the secularization process hâș confined sovereignty and the destiny of the Western World. They are also that mysterium by now incomprehensible of that power that keeps the key of that well where it hâș fallen, "the mân of sin, the son of perdition" [ό άνθρωπος τής ανομίας, ο υιός τής απλείας] (Paul, Thessalonians ÎI, 2,3). Notes 1 See M. Cacciari, Geo-filosofia dell'Europa, Adelphi, Milano, 1994, pp. 116-118. 2 See M. Cacciari, Dell'inizio, Adelphi, Milano
Polis () [Corola-journal/Science/84979_a_85764]
-
risks and not to perceive them aș deviances even when they start to be compulsive. This paper focuses on the concept of new non-substance addictions and on how some social factors influence, on the one side, this new interaction between mân and technology and, on the other side, social relationships în the electronic environment. Keywords: behaviors, electronic environment, mân, non-substances addictions, technology. Introduction Within certain cultural and social limits, some behaviours linked to the use of new technology, gaming, physical exercise
Polis () [Corola-journal/Science/84979_a_85764]
-
Internet addiction deserves further discussion and the following paragraphs will be dedicated to it. Internet addiction În Italy, the Internet addiction disorder (IAD) started to draw researchers' attention ten years ago. However, it should be noted that the interaction between mân and computers hâd already been studied în the lațe 80s12 when the defending lawyers of two American hackers obtained a reduction în punishment by demonstrating that they were affected by this disorder. They compared the IAD to substance addictions by
Polis () [Corola-journal/Science/84979_a_85764]
-
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 the object over other thoughts and people; mood alterations; higher
Polis () [Corola-journal/Science/84979_a_85764]
-
new way for creating and establishing immediate social relations 29. The web plays an essential role în meeting people, mediating, creating and re-creating social meanings 30. Electronic interaction and related addictions are characterized by new features concerning the interaction between mân and technology. These features are considerable în a society where communication technology hâș cancelled the ideas of time and space and hâș changed relation models between individuals. Some studies have dealt with this phenomenon and showed a strong bond between
Polis () [Corola-journal/Science/84979_a_85764]
-
online Addiction, 2009, Http://Www.Netaddiction.Com/Index.Php?Option=Com Blog&View=Comments&Pid=5&Itemid=0 . Personal and Social Disease Pathology Giuseppe TRIBUZIO "Why does a thought change the world, we have to 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
Polis () [Corola-journal/Science/84979_a_85764]
-
to do with the ability that mân showed to possess în adapting the system to the life of society 4. Supporting Fromm's thesis is Herbert George Wells' story titled "The Country of the Blind", which tells of a young mân who got lost în the forest and then meets a tribe suffering, by many generations of congenital blindness. Since he is the only one able to see, all others depends on him and the tribe doctors diagnose him a strânge
Polis () [Corola-journal/Science/84979_a_85764]