Phenotype of migraine headache and migraine aura of Richard Wagner

Cephalalgia ◽  
2014 ◽  
Vol 34 (12) ◽  
pp. 1004-1011 ◽  
Author(s):  
Anna Göbel ◽  
Carl H Göbel ◽  
Hartmut Göbel
Keyword(s):  
Social Life ◽  
Migraine Headache ◽  
Headache Disorder ◽  
Severe Headache ◽  
Richard Wagner ◽  
Original Writings ◽  
Migraine Aura ◽  
The World ◽  
The Individual ◽  
German Composer

Background The headache phenotype and neurological symptoms of the German composer Richard Wagner (1813–1883), whose music dramas count towards the most frequently performed operas across the world, are previously undocumented. Methods Richard Wagner’s own descriptions of his headache symptoms in his original writings and letters are investigated, as well as the complete diary records of his second wife, Cosima Wagner. Results There are manifold indications that Richard Wagner suffered from a severe headache disorder, which fulfils most likely the diagnostic criteria of migraine without aura and migraine with aura of ICHD-3 beta. Conclusions Richard Wagner’s life and opus can help to better understand the burden and suffering caused by migraine with its severe effects on the individual, familial and social life, the culture and community.

The True Believers

2018 ◽  
Author(s):  
Barbara J. Risman
Keyword(s):  
Gender Differences ◽  
Social Networks ◽  
Social Life ◽  
Gender Ideology ◽  
Macro Level ◽  
Individual Level ◽  
Gender Differentiation ◽  
The World ◽  
The Individual ◽  
Gendered Expectations

This is the first data chapter. In this chapter, respondents who are described as true believers in the gender structure, and essentialist gender differences are introduced and their interviews analyzed. They are true believers because, at the macro level, they believe in a gender ideology where women and men should be different and accept rules and requirements that enforce gender differentiation and even sex segregation in social life. In addition, at the interactional level, these Millennials report having been shaped by their parent’s traditional expectations and they similarly feel justified to impose gendered expectations on those in their own social networks. At the individual level, they have internalized masculinity or femininity, and embody it in how they present themselves to the world. They try hard to “do gender” traditionally.

Habitus and Field

2010 ◽  
Author(s):  
Anna Leander
Keyword(s):  
Social Life ◽  
Social World ◽  
The Body ◽  
International Studies ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Individual ◽  
Implicit And Explicit ◽  
Heuristic Devices

The terms habitus and field are useful heuristic devices for thinking about power relations in international studies. Habitus refers to a person’s taken-for-granted, unreflected—hence largely habitual—way of thinking and acting. The habitus is a “structuring structure” shaping understandings, attitudes, behavior, and the body. It is formed through the accumulated experience of people in different fields. Using fields to study the social world is to acknowledge that social life is highly differentiated. A field can be exceedingly varied in scope and scale. A family, a village, a market, an organization, or a profession may be conceptualized as a field provided it develops its own organizing logic around a stake at stake. Each field is marked by its own taken-for-granted understanding of the world, implicit and explicit rules of behavior, and valuation of what confers power onto someone: that is, what counts as “capital.” The analysis of power through the habitus/field makes it possible to transcend the distinctions between the material and the “ideational” as well as between the individual and the structural. Moreover, working with habitus/field in international studies problematizes the role played by central organizing divides, such as the inside/outside and the public/private; and can uncover politics not primarily structured by these divides. Developing research drawing on habitus/field in international studies will be worthwhile for international studies scholars wishing to raise and answer questions about symbolic power/violence.

Das Regime des Ästhetischen

2019 ◽  
Vol 95 (1) ◽  
pp. 91-102
Author(s):  
Diana Lohwasser
Keyword(s):  
Mass Media ◽  
Social Life ◽  
The Self ◽  
Aesthetic Perception ◽  
The World ◽  
Assessment Systems ◽  
The Mass Media ◽  
The Aesthetic ◽  
The Individual ◽  
Influence Perceptions

Abstract The Regime of the Aesthetic As a preliminary, the text deals with the question of what can be understood by a regime of the aesthetic. The aesthetic regime generates patterns of perception that guide people in their behavior and actions. The regime of the aesthetic oscillates between social regression and emancipation. The regression of the individual aesthetic perception of the world and of the self is evident in all areas of social life. Through the mass media, the aesthetic regime has the ability to manipulate people and influence perceptions and judgment. The ability of the self to defend itself against manipulation regresses. The adoption of given perception, explanation and assessment systems makes life easier than having to question contexts. The difficult task is to emancipate oneself from the regressive aesthetic regime. Referred to Rancière, it requires an ›emancipated viewer‹ capable of emancipating itself from the assigned structures of an aesthetic regime. This endeavor represents an infinite task.

Education Of Moral Culture Of Student Youth In The Conditions Of Polycultural Space

2021 ◽  
Author(s):  
Natalia Bondarenko ◽  
Yevhen Rozdymakha ◽  
Lyudmila Oderiy ◽  
Anatoly Rozdymakha ◽  
Dilyana Arsova
Keyword(s):  
Cultural Values ◽  
Social Life ◽  
Value Orientations ◽  
Moral Culture ◽  
Organic Part ◽  
The World ◽  
Children’S Views ◽  
The Individual ◽  
Material Values ◽  
The University

Problems of morality have not lost significance in all times of human existence, but contained different accents in social manifestations. Modern anthropocentric tendencies of social life have also changed value orientations, because material values, human self-presentation in society, the desire for recognition as a manifestation of self-worth, somewhat level the spiritual, moral and ethical, cultural values. Therefore, consideration of the tasks of educating the moral culture of in a multicultural space is significant, especially today. The education of the moral culture of student youth in the spirit of universal ideals begins in early childhood, which is an important stage in human development. After all, at this time the necessary skills begin to form, such as: thinking, conscious perception of the world around and one’s own place in it, communication with other people. The task of moral culture of student youth in a multicultural space is to build a process of transformation of socially significant norms, principles governing relationships, universal moral values into individual qualities and the formation on this basis of children’s views and beliefs. The main attention is paid to emphasizing the importance of educating the moral culture of youth at the university in a multicultural space. The paper analyzes the scientific literature on the need for the process of educating the moral culture of youth at the university in a multicultural space. Methodical recommendations on successful education of moral culture of youth at the university in multicultural space are offered. It is concluded that the education of moral culture of student youth in a multicultural space is an organic part of the inner world of man and the world around him. This process determines the ethical, aesthetic, ideological values and norms, traditions, habits of the individual. It is manifested in lifestyle, behavior, thinking, attitude to work, the environment. Education of moral culture of student youth in the conditions of multicultural space in education is called to prevent formation of the one-dimensional person.

scholarly journals Afrikaner Christianity and the concept of empire

2010 ◽  
Vol 31 (1) ◽  
Author(s):  
Erna Oliver
Keyword(s):  
South Africa ◽  
Economic Development ◽  
Social Life ◽  
Religious Freedom ◽  
Theory And Practice ◽  
Moral Obligations ◽  
Value System ◽  
A Value ◽  
The World ◽  
The Individual

Not many Protestant countries in the world have been as influenced by faith as South Africa. Although South Africa was never officially a Christian country, politics, economic development, social life and the culture of the �rainbow nation� was either moulded on, or influenced by, the Calvinistic Christianity that came to the country along with the European merchants. The privileged position of Christianity ended in 1994 when South Africa became a neutral state with guaranteed religious freedom for all. Although more than 80 per cent of the population claim that they are Christians, it seems as if the word is not meant any more as a religion with a value system and moral obligations, but only as a convenient label. The reason behind the contrast between theory and practice must be investigated. One possible reason could be found in the traditional Afrikaans-speaking churches� participation of, and contribution to, the �empire� concept. The responsibility of the individual to practise his or her faith was taken over by the power of the state and church.Bokriste bja Maafrikanere le kgopolo ya mmu�o wo maatlaGa se dinaga t�e nt�i t�a Protestante mo lefaseng t�e di huedit�wego ke tumelo go swana le ka fao naga ya Afrika-Borwa e huedit�wego ke tumelo ka gona. Le ge Afrika-Borwa e sa ka ya ba naga ya Sekriste semmu�o, dipolitiki, tlhabollo ya t�a ekonomi, bophelo bja leago le set�o sa �set�haba sa molalatladi�, se ka ba se bopegile godimo ga, goba se huedit�we ke Bokriste bja Secalvine bjo bo tlilego le bagwebi ba Yuropa. Maemo a go phagama ao a bego a filwe tumelo ya Sekriste a fedile ka ngwaga wa 1994 ge Afrika-Borwa e eba naga ya kemelathoko ya go fa bohle tokologo ya bodumedi. Le ge diphesente t�a go feta 80 t�a set�haba di ipit�a Bakriste, go bonala nke lent�u leo ga le sa �omi�wa go hlalo�a tumelo ye e nago le meetlo le maitshwaro a it�eng a setho, eup�a le no �omi�wa e le seka sa go re mponeng ke Mokriste. Lebaka la thulano magareng ga teori le mediro ya ka mehla le swanet�e go nyaki�i�wa. Le lengwe la mabaka ao e ka ba ge dikereke t�a set�o t�a Maafrikanere di na le seabe le go hlohlelet�a kgopolo ya �mmu�o wo maatla� goba �bogo�i�. Maikarabelo a motho yo mongwe le yo mongwe go phela go ya ka tumelo ya gagwe a ile a fedi�wa ke maatla a magolo a mmu�o le a kereke.

scholarly journals Humanizacja w XXI wieku nowoczesnego podmiotu

2004 ◽  
Vol 2 (1) ◽  
pp. 177-185
Author(s):  
Irena Grochowska
Keyword(s):  
Social Life ◽  
Comprehensive Analysis ◽  
Modern World ◽  
Considerable Influence ◽  
Individual Person ◽  
The World ◽  
External Conditions ◽  
The Individual ◽  
Final Effect ◽  
Mature Person

The crisis of sense, which affects us badly nowadays, causes us to reflect on and promote new solutions as well as create personalities fulfilling the requirements of the modern world. The answer requires a comprehensive analysis of the problem in order to present the integral vision of the man in the world. The attempt to shape the survival man and the features he should possess has its justification in the influence of the environment on the integral shaping of the man and his survival. The need for ecological reflection is caused by intensive changes in political and social life. The approach based on ecological space and eco-development requires a properly shaped and mature personality. In contemporary civilization obligations, jobs and responsibilities too often are beyond the capabilities of an individual person. The responsible, "auxiliary" functions require the integrally shaped person rather than learning the individual roles. Therefore, the important hierarchy in shaping the man has a considerable influence on the final effect, which is the "real" man. Education, formation, and then, on this foundation, training for particular roles and jobs taking into account the structure and condition of the man as well as all his internal and external conditions, may lead to the fully mature person, ready to undertake activities in agreement with the defined aims.

scholarly journals An Overview of the Common Moral Teachings Islam and Hinduism Based Religions

Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 147-158
Author(s):  
Dr. Rashida Parveen ◽  
Dr. Khadija Aziz
Keyword(s):  
Moral Education ◽  
Social Life ◽  
Religious Leaders ◽  
Human Beings ◽  
World Religions ◽  
The World ◽  
The Common ◽  
Moral Teachings ◽  
The Individual ◽  
Good And Evil

The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.

The Sociologist's Eye

2017 ◽  
Author(s):  
Kai Erikson
Keyword(s):  
Social Life ◽  
Race And Gender ◽  
Social Thinking ◽  
The Social ◽  
Social Landscape ◽  
The World ◽  
And Gender ◽  
The Individual ◽  
Over Time ◽  
Human Social Life

This book is a masterful introduction to, and appreciation of, sociology as a window into our world. The culmination of a distinguished career, and a fascinating exploration into the nature of human social life, the book describes the field of sociology as a way of looking at the world rather than as a simple gathering of facts about it. It notes that sociologists look out at the same human scenes as poets, historians, economists, or any other observers of the vast social landscape spread out before them, but select different aspects of that vast panorama to focus on and attend to. The book considers how sociology became a field of study, and how it has turned its attention over time to new areas of study such as race and gender and what the book calls “social speciation.” The book provides readers with new ways of The Individual and the Social thinking about human culture and social life.

The models of the artificial familiarization of the world in the educational practices of the orient and western countries

2019 ◽  
pp. 51-58
Author(s):  
Lyudmyla Trouelnikova
Keyword(s):  
Social Life ◽  
Interdisciplinary Approach ◽  
Educational Practices ◽  
Professional Activities ◽  
The World ◽  
The Usa ◽  
The Aesthetic ◽  
The Individual ◽  
Creative Self ◽  
The Impact

The culturological analysis of the content of the basic models of the artistic education in the leading countries of the world, in particular, Japan, China, the USA, Canada, and Germany is done. Considering the object and the purpose of education, we can define the artistic education as the formation of a man’s artistic attitude to the reality. Combining human, epochal, regional, national, professional and individual features its content keeps a historically certain level of humanity. The author emphasises that the formation of a person’s ability to associate with reality is the multidisciplinary process vertically (from perception to artistic transformation) as well as horizontally (from the formation of an artistic attitude to nature — to the formation of the self-attitude). The latter is determined by the specifics of the values in different spheres of reality, which bring some features in the aesthetic familiarization of these spheres of the social life. The author pays attention to the following meanings of the artistic education and upbringing: 1) the provision of the broad opportunities to percept the diversity of contemporary artistic culture in its national identity and to open the world artistic processes; 2) the formation of the need for the creative self-realization of the individual in the sociocultural and artistic life of the society; 3) the upbringing and getting the necessary skills of the professional activities in the field of culture and art. The purposes of the article are to analyse the specific features of the functioning of the arts education system in the leading countries of the world and to highlight the main value concepts of its content. The methodology of the research includes the interdisciplinary approach to the theorizing of the identified issue in the field of cultural studies, philosophy, aesthetics, art studies, and pedagogy. The application of the methods of the comparative analysis, the artistic comparativism has allowed us to characterize the cultural field of the problem. The methods of abstraction and analysis have allowed the author to reveal the similarities and differences in the approaches of the essence of artistic education in the educational practices of the leading countries of the world. The scientific novelty of the work is fact that the analysis of the basic models of the artistic education of the leading countries allows us to state that artistic education opens the new aspects, and parameters. In addition, it is also contributed to the formation of the higher rationality. Therefore, the artistic education is the positive guiding spiritual activity that produces rather positive things and enriches the humankind with new accomplishments, ensures the development of civilization. In the process of the artistic education, the higher spiritual powers of the person find their place and develop his/her ability, mind, will, moderation, elegance, ethics, tolerance, and integrity. Finally, we can define the process of the artistic education and upbringing as the impact on the human development, which is determined by the combination of the institutional and non-institutional circumstances. They are the different spheres of the culture of the society, which involve each new generation in certain activities, defining its general conditions, character and content. Thanks to them it assimilates the public experience, produces certain views, ideals, etc.

scholarly journals El malestar en los estudios sobre movimientos sociales / The place of malaise in social movement studies

2017 ◽  
Vol 28 (4) ◽  
pp. 39
Author(s):  
Juan Pablo Rodríguez
Keyword(s):  
Social Movements ◽  
Social Movement ◽  
Social Life ◽  
Cultural Dimension ◽  
Crucial Importance ◽  
Palabras Clave ◽  
The World ◽  
The Individual ◽  
The Relationship ◽  
Movimientos Sociales

<p>Aunque ha sido tematizado, el concepto de malestar no ha tenido un lugar preponderante en los estudios sobre movimientos sociales. Incluso en su variante europea, explícitamente “culturalista”, el malestar no figuró como un concepto especialmente relevante. En los estudios latinoamericanos, por su parte, si bien el <em>tema</em> del malestar ha estado presente en mayor medida, éste no ha constituido un <em>concepto</em> central. Sin embargo, durante los últimos años, algunos autores han señalado el carácter ineludible del malestar, lo que podría abrir una posibilidad para teorizar de forma más clara la relación entre ambos términos. En el presente artículo se exploran algunas de las razones que subyacen a la ausencia relativa del concepto de malestar y se problematiza el lugar que el concepto puede tener en el campo de estudios sobre movimientos sociales en la actualidad.</p><p><strong>Palabras clave:</strong> malestar, movimientos sociales, política</p><p> </p><p class="Ttulo21"><strong>Abstract</strong></p><p>The concept of malaise has not been of crucial importance for social movements studies. In spite of being an important topic, the concept has remained mainly confined to its descriptive dimension. Even in the “European” branch of social movement studies, where the individual and the cultural dimension of social life are highlighted, the concept of malaise has not been especially addressed. However, with the recent waves of protests around the world, during the last years some authors have pointed out the inescapable character of malaise and other forms of indignation. This could lead to a clarification of the relationship between the two terms. This paper aims to explore the reasons underlying this relative absence and to problematize the place that the topic of malaise can have in the field of social movement studies.  </p><p><strong>Keywords:</strong><em> </em>malaise, social movements, politics</p>

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