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orientations. In this way, society can avoid the bad effects of misguided behavioral prohibitions and repression, whether enforced through law or custom, on individual and collective well-being. This is how the great German American philosopher and social critic Erich Fromm expressed the idea in his 1947 treatise Man for Himself: An Inquiry into the Psychology of Ethics: If man were infinitely malleable then . . . norms and institutions unfavorable to human welfare would have a chance to mold man forever into their patterns without the possibility that intrinsic forces in
Introduction Work does you good. A whole mountain of social and psychological research confirms the importance of our job to our identity (who we think we are), how we feel about our lives (our well-being), and our sense of community (our social capital). Generally, we get paid for work, which in turn lets us do other things as a result, though interestingly researchers have found that many of the benefits of working also apply to voluntary work.1 And it shapes how we see others, particularly those who do not work, especially if we see the workless as parasites
concluded from his extensive research that children’s well-being after divorce depends in large part on the kind or level of stress and antagonism between the parents before their decision to separate. In a nutshell, “when discord is high, divorce appears to benefit children, but when discord is low, divorce appears to harm children.” Even that is far too simple, as we’ll see, but the point is that divorce is not a monolithic experience for parents or their children. The devil is in the details. Making responsible decisions in relationships means dealing with those
international human rights treaties, which are vehicles for generating positive legal commitments. Nor am I referring to statements of aspiration by sovereign states such as those made in the Universal Declaration. A human rights commitment is an intellectual conviction given reality by protecting and serving the well-being, dignity and autonomy of human beings – simply because they are human. It is important to distinguish civil from human rights. Recognizing only the rights of the citizens of a particular democracy is a form of civil rights commitment. Recognizing only the
7 Health and disease Traditionally viewed as a developmental or a humanitarian challenge, addressing Africa’s pressing public health problems has increasingly come to be seen as a critical human security challenge for the twenty-first century. While many have criticized the securitization of health issues, the cross-cutting linkages to other political, social, and economic issues are real, and so too are the implications for security. For ultimately, if enhancing the safety and well-being of individuals and communities lies at the heart of the human security
that influences a huge number of different areas of ordinary life, as part of the apparatus of the state; great to get that type of opportunity’ (Timmy Collins). There were also occasional references to its direct or indirect role in relation to the economy: ‘The higher education sector is vital to the national economy; lifelong learning and all those issues; making a contribution to the country and the future well-being of the country’ (Thomas Hennessy). It was striking that there were no references to the development of a sense of citizenship; to the promotion of
in a series of volumes on Italian Africa. Mezza’s writings bring to evidence his nostalgia for that period. Without naming the regime under which the PAI had served, he underlined his corps’ service to the ‘Fatherland’. He argued that Italian East African rule had been different from traditional systems of colonial exploitation and stressed how the PAI had been created to guarantee the progress and well-being of the indigenous populations.31 The climate of confrontation characterising police management of protest and politics more generally during the late 1940s
. Figure 21 This is the oldest known, and almost certainly the first, coat of arms of the Brentano family, painted at Como in 1480. As long as the wine porters’ métier lasted, Saint Alberto played a major role in their well-being. They were mainly immigrants or sons thereof who did hard work for little pay; painful and humiliating as their urban existence was, it was better than having nothing to eat back in their Alpine villages. Poverty is such a universal presence in human history, and the poor are so obviously
operates to his detriment, and satisfies the demands of the market only at the cost of the sacrifice of this physical well- being and personal self-realization’ (Schacht 1970: 88). Market conditions can also cause producers to feel alienated from their ‘own purpose’ through the demands of earning an adequate income. Schacht cites the example of ‘an independent farmer or shop owner who is only able to sustain himself through the total expenditure 18 188 188 Capitalism and class of his time and energy, and is therefore never able to do the things he really wants to
about how to preserve and restore health and well-being, both collectively and individually. 16 As John Lwanda and others have pointed out, the agricultural societies of Malawi had a variety of responses to illness and disease. Preventative measures, or reactions against epidemics, ranged from communication with spirits to physical measures, such as the isolation of sick patients and village relocation. 17 Charles