Manifestations Of Solidarity Research Articles

O Governo dos Sentimentos Morais no Século XVIII

RESUMO O presente artigo realiza uma história da noção de sentimentos morais na governamentalidade britânica do século XVIII e de sua estratégia de poder “emocional”, a qual difere de outras concepções gerais de vida “emocional”, como a de paixões do século XVII. Partindo do construcionismo social das emoções, busca-se compreender como os discursos e as técnicas de poder moldam a maneira de sentir. Com este fim, são explicadas suas fontes causadoras (senso moral, simpatia e sociedade), como se relacionam com as demais faculdades da mente (julgamentos morais, razão, imaginação e memória), com o corpo (sensorial de dor e prazer) e como determinam as condutas. Após este percurso, argumenta-se que o discurso dos sentimentos morais constituiu um poder emocional caracterizado por determinados objetos (julgamentos morais), técnicas (simpatia, arte de agradar feminina e mitologização da comunidade nacional), finalidades (desenvolvimento da personalidade atrelado à integração grupal) e regras emocionais (prescrição do amor benevolente e moderação do amor de si) e expressivas (manifestações de solidariedade).

The role of Judaism in the Jewish community after the Holocaust

Through conflicts of opinions inside the Bratislava Jewish religious community, the author monitors changed relations toward Judaism after the Holocaust. The current form of the community was due to Regulation 231-1945 concerning “the arrangement of the conditions of the Jewish faith members in Slovakia”. This resulted in religious, economic, and organizational centralization. After the 1968 occupation, those who stayed behind in Bratislava concluded that due to the emigration of the young and middle generations, the community lost its future and under the newly established conditions it was losing its past too. The Velvet revolution helped to overcome passivity existing until then. An informal gathering called Jewish forum helped to build and revive the Jewish identity. The status of the present-day Judaism can be illustrated by the fact that 36.6 percent of funerals in the course of 2001–2013 were done by cremation prohibited in Orthodox Judaism. It has been a manifestation of solidarity with the “burials” of those killed in concentration camps; but it is also a kind of revolt against God who did not prevent the Shoa. Today both individuals and families create their own model based on the traditions that they choose for themselves. Practicing such customs does not follow from Judaism, but it is an expression of one’s affiliation with the community and its traditions.

ISRAELI MOBILIZATION AND THE OVERSEAS VOLUNTEERS IN THE SIX-DAY WAR

This article examines the mobilization of the Israeli home front and the overseas volunteering movement that began in May 1967 and continued through the summer of 1968. The mobilization in the Six-Day War included manifestations of solidarity and volunteering in diverse fields. The Israeli government and the Histadrut sent volunteers to frontier communities and raised funds from the public to finance the war. The movement included World Jewry, which also participated in fundraising through an emergency campaign and sent thousands of volunteers to Israel. The goal of the Israeli government and the Jewish Agency to transform the volunteering movement into a Jewish immigration movement to Israel and to strengthen the bond between Israel and World Jewry, shaped the character of this movement. The article examines the character of this movement and discusses the nature of the encounter between the overseas volunteers and Israeli society.

Solidarity as a unifying idea in building an East Asian community: toward an ethos of collective responsibility1

This article examines prospects for solidarity, defined as an ethos of collective responsibility that works across a political community's normative values and policy decisions, as a unifying idea that can inspire and promote steps toward regional political community across East Asia. Just as the European Union's (EU) founders and its past and present visionaries have appealed consistently to an inclusive, transnational model of solidarity in framing and pursuing European integration, notions of solidarity also contain important affinities with prospects for building an East Asian community. First, the paper examines how the idea of solidarity has evolved in European political thought and especially how solidarity has emerged repeatedly as one of the important concepts throughout the political development of the EU. Then, the paper turns to East Asia and considers the relevance of solidarity as an important principle in aspirations and endeavors toward the creation of an East Asian community. We base our analysis upon a variety of sources, including statements and speeches from key political actors, scholarly books and articles, and news accounts and commentaries. We illustrate how earlier manifestations of solidarity in East Asia have often been cast in ways that set the region apart from the rest of the world and have framed particular groupings of Asian countries in opposition to the West, and we argue that a redeployment of solidarity is needed in East Asia that instead emphasizes an ethos of collective responsibility among the principal national actors and external stakeholders within the region and beyond. In contrast with interpretations that suggest that the conditions for developing East Asian community are inescapably distinct from the circumstances in Europe during the second half of the twentieth century, we argue that the idea of solidarity has great potential to advance regional collaboration in East Asia.

FAMILY SOLIDARITY AND INFORMAL CARE: THE CASE OF CARE FOR PEOPLE WITH DEMENTIA

According to Bayertz the core meaning of solidarity is the perception of mutual obligations between the members of a community. This definition leaves open the various ways solidarity is perceived by individuals in different communities and how it manifests itself in a particular community. This paper explores solidarity as manifested in the context of families in respect of caregiving for a family member who has become dependent because of disease or illness. Though family caregiving is based on the same perception of mutual obligation as the solidarity that supports welfare arrangements in society, the manifestation of solidarity in families is different. Solidarity that underpins welfare arrangements is based on a perception of mutual obligation towards an anonymous dependent other and is enforced by the government. Solidarity in families is directed towards a concrete other and is based on free choice, albeit often accompanied by a strong sense of personal duty. In this paper we try to distinguish between solidarity as a sociological concept and as a moral concept. An important moral element of solidarity, as expressed in families, is the need for recognition of family caregivers, not only of their concrete practical efforts, but also of their own identity as caregivers and as individuals. We illustrate this argument by referring to examples in the Nuffield Council on Bioethics report Dementia: ethical issues, about the experiences of family caregivers in dementia care and the importance for them of recognition of their role.

Solidarity: A (New) Ethic for Global Health Policy

This article explores solidarity as an ethical concept underpinning rules in the global health context. First, it considers the theoretical conceptualization of the value and some specific duties it supports (ie: its expression in the broadest sense and its derivative action-guiding duties). Second, it considers the manifestation of solidarity in two international regulatory instruments. It concludes that, although solidarity is represented in these instruments, it is often incidental. This fact, their emphasis on other values and their internal weaknesses diminishes the action-guiding impact of the solidarity rules. The global health and human subject research scene needs a completely new instrument specifically directed at means by which solidarity can be achieved, and a reformed infrastructure dedicated to realizing that value.

Solidarity: A (New) Ethic for Global Health Policy

This article explores solidarity as an ethical concept underpinning rules in the global health context. First, it considers the theoretical conceptualisation of the value and some specific duties it supports (ie: its expression in the broadest sense and its derivative action-guiding duties). Second, it considers the manifestation of solidarity in two international regulatory instruments. It concludes that, although solidarity is represented in these instruments, it is often incidental. This fact, their emphasis on other values and their internal weaknesses diminishes the action-guiding impact of the solidarity rules. The global health and human subject research scene needs a completely new instrument specifically directed at means by which solidarity can be achieved, and a reformed infrastructure dedicated to realising that value.

Three Approaches to Exploitation: Markets Products, and Communities

Exploitation is a normative concept applied to economic processes and, by extension, to other spheres of human interaction. That it has to do with losses suffered by economic actors, such as persons, regions, classes, and nations, is generally accepted; beyond that, its meaning and relevance are strongly disputed. We distinguish three principally different ways of regarding economic justice, each leading to a different interpretation of the exploitation con cept : Market reasoning uses the market as an implicit standard for evaluating all economic activities, and dominates economic theory in all capitalist countries. Exploitation occurs only as a deviation from the ideal market situation and can be corrected for by restituting the balance. The market ideal has, however, built into it skewnesses stemming from the division of labor: products have effects far beyond their sales value. Product reasoning starts with the creation of values. In its marxist form, only labor can truly be said to produce and have rights to the product, while the shares going to land and capital are— by definition—exploitative of the workers. The problem of unequal wages, however, cannot easily be solved by arguments concerning 'contributions to production'. The community approach has a factual as well as a normative component. Most economic systems are so complex that the individual actors do not benefit (or lose) from their own actions only: economic outcomes are caused by actors everywhere in the system. This factual inter dependence should then be a basis for extending solidarity throughout the system, i.e. taking as a goal that the interrelated actors be treated as a community. The concrete manifestations of solidarity would depend on community norms, but should at least lead to decreasing economic distance between the actors. If the opposite is occurring, exploitation is present, even though the mechanism by which it works may be obscure.