Insane Colony of Gheel.

1858 ◽  
Vol 4 (25) ◽  
pp. 426-437
Author(s):  
Henry Stevens

At a time when the provisions for the care and treatment of pauper lunatics are almost completed in compliance with the legislative enactments of 1845, cavillings are heard, not as to minor details or local discrepancies, but against the first lines, the root and trunk-growth of the scheme. County asylums have arisen in every shire, attended in many instances by their satellite borough institutions, and some men, not ignorant on these matters, have looked on, and pronounced the arrangements to be good, very good; some, perhaps prejudiced, or short-sighted, or inexperienced, have gone so far as to say, that in no country in the world could similarly well ordered provisions for the maintenance and recovery of the poor insane be found, as we see raised at distances of twenty or thirty miles apart, over the length and breadth of this favored land of ours. Each institution a ready recipient of every needy being, whose taint, or toil, or trouble, or perhaps vice, if this precedes insanity, has reduced him to knock at the friendly door. Once admitted—every one who has bowels that can be sympathetically affected by the miseries of others, to a sufficient degree to induce him to care for, and to look into the plans adopted for the amelioration of the afflicted, can satisfy himself of the real good offered, and the benefit likely to be conferred by admission into one of these havens of rest. He will find within a well-planned building, divided into separate compartments exactly suitable for almost every phase of the disease to be treated; every arrangement for ventilation, warmth, and cleanliness; means for the regular elaboration and punctual distribution of a carefully devised dietary, every thing ready to hand; every appliance that modern notions suggest for the medical and moral treatment of the insane, and for the individual and personal and separate watching, nursing, and complete and effectual treatment of each unfortunate inmate.

2017 ◽  
Vol 9 (2) ◽  
pp. 189-207
Author(s):  
AN Ras Try Astuti ◽  
Andi Faisal

Capitalism as an economic system that is implemented by most countries in the world today, in fact it gave birth to injustice and social inequalityare increasingly out of control. Social and economic inequalities are felt both between countries (developed and developing countries) as well as insociety itself (the rich minority and the poor majority). The condition is born from the practice of departing from faulty assumptions about the man. In capitalism the individual to own property released uncontrollably, causing a social imbalance. On the other hand, Islam never given a state model that guarantees fair distribution of ownership for all members of society, ie at the time of the Prophet Muhammad established the Islamic government in Medina. In Islam, the private ownership of property was also recognized but not absolute like capitalism. Islam also recognizes the forms of joint ownership for the benefit of society and acknowledges the ownership of the state that aims to create a balance and social justice.


Author(s):  
Mansu KIM

This paper focused on the structure of the growth stories, especially in surveying Gangbaek Lee’s (이강백) drama “Like Looking at the Flower in the Mid-winter (동지섣달 꽃 본 듯이)”. It is structured by ‘rule of the three’. In this text, three sons go to seek their mother, they experience the tests three times. Third son wins the game because he succeeds to find his true and alternative mother. It is similar to the story of English fairy tale “Three Little Pigs”.  In Freudian terms, the characters of the both texts are superego, ego and id. The core of the growth story is that third son (id) wins the first son (superego) and the second son (ego) by using his own energy (meaningful labor). In Levi Strauss’ terms, the contrast between the third and the others can be schemed the contrast between culture and nature. Lee’s drama presents the third son as the real hero who overcomes two elder brothers. The first is so conservative (oversleep), the second is so selfish (overeat). Two brothers were too political or too ideal to become a true, humanistic and warm-minded adult. In his view, ‘drama’ related to the third son is the most humanistic and warm-minded action in the world. These both stories are based on the plot ‘rags to riches’ which contains the success of the poor and powerless. In other words, the poor and weak child can grow to the true hero, and reach the final destination, according to the Gustav Jung’s expression, ‘the Self as a Whole’.


2019 ◽  
Vol 2 (1) ◽  
pp. 23-35
Author(s):  
Alexandre A. Martins ◽  

This paper argues that Simone Weil developed an anthropology of the human condition that is a radical ontology of the human spirit rooted in reality. Weil begins her account from the real, but this real is not only the historical or social reality. It is also what is true about the human person as a created being in connection with the transcendent reality. She believes that affliction reveals the human condition and provides an openness to transcendence in which the individual finds the meaning of the human operation of spirit. Therefore, Weil’s radical ontology is based on a philosophy of the human being as an agent rooted in the world. In order to be rooted, a human being needs decreation (the creation of a new human) and incarnation (cross and love in the world). In her radical ontology derived from attention to the real, Weil argues for an active incarnation in social reality that recognizes others, especially the unfortunates, for the purpose of empowering them and promoting their dignity. Her radical ontology incarnates the human in the world between necessity and good, that is, between the natural and the supernatural.


Horizons ◽  
1999 ◽  
Vol 26 (1) ◽  
pp. 31-53 ◽  
Author(s):  
Keith Soko

AbstractThe experience of the many poor and of the many religions in today's world are two issues which this study addresses, from the perspective of human rights. Its thesis is that concern for the poor is not unique to Judaism and Christianity, but that all religions examined here contain an affirmation of the value of the individual person, as well as a compassion for the poor, which can lead to a universal concern for the rights of the poor and marginalized. Viewing human rights as a concept which expresses the aspirations of many religions, it examines their perceptions of human rights language and their concerns for the poor. In doing so, it rejects the postmodernist claim that all religions are incommensurable and cannot be compared on issues such as justice, human rights and concern for the poor, and argues for continuing efforts toward a global ethic.


2020 ◽  
Vol 4 (1) ◽  
pp. 14-19
Author(s):  
Mihai Amanoloae ◽  

The individual thinking of each of us causes many of us to give up the utopian dreams of the human mastery over living conditions and the exercise of a new responsibility, in accordance with our new powers. Our ethical responsibility and our fateful ontological choice is to do what is necessary to ensure the continued, worldly integrity of mankind and it's continuity in an indefinite future, to ensure a good continuation of life between communities or even in the relations between the states of the world. We point out as a first example the ecological crisis and the moral crisis of transforming ecological behavior into a habit when humanity needs resources to survive. However, it is necessary to give recognition to researchers who claim that traditional systems of ethics do not have the resources to cope with our unprecedented technological powers, and the effort of all to fill the philosophical void but also the real, tangible and practically proven part of ethics with an "ethics of responsibility", it is something other than a simple daily habit.


2021 ◽  
Vol 9 (2) ◽  
pp. 54-63
Author(s):  
Ljiljana Stošić-Mihajlović ◽  
Svetlana Trajković

Rich and powerful people have built a new system in which only risk is common, and profit is exclusively theirs. Neoliberalism is an ideology that is realized in the interest of the rich and powerful. They have enormous financial (and not only financial) power by which they shape the political, media and (quasi) scientific space in order to conduct economic policy and publicly promote the values that suit them. That is why in recent years we have mostly heard that the problem has arisen because people do not live in accordance with the real possibilities and that we must continue to tighten our belts and rationalize our jobs (translated from Orwell's new speech: further dismissals of employees). Much less is said about the problem of inequality, i.e. uneven and unjust distribution and concentration of wealth, and that a solution should be sought there. The latest economic crisis caused by COVID / 19 has shown that not everyone is equally affected by the crisis: the rich have become even richer and the poor have become even poorer. This paper will discuss the unequal consequences caused by the latest pandemic crisis.


EDIS ◽  
2019 ◽  
Vol 2019 (5) ◽  
pp. 14
Author(s):  
John Rutledge ◽  
Joy C. Jordan ◽  
Dale W. Pracht

 The 4-H Citizenship Project offers the opportunity to help 4-H members relate all of their 4-H projects and experiences to the world around them. The 4-H Citizenship manuals will serve as a guide for 4-H Citizenship experiences. To be truly meaningful to the real-life needs and interests of your group, the contribution of volunteer leaders is essential. Each person, neighborhood, and community has individual needs that you can help your group identify. This 14-page major revision of Unit IV covers the heritage project. Written by John Rutledge, Joy C. Jordan, and Dale Pracht and published by the UF/IFAS Extension 4-H Youth Development program. https://edis.ifas.ufl.edu/4h019


2019 ◽  
Vol 1 (2) ◽  
pp. 120-130
Author(s):  
Coline Covington

The Berlin Wall came down on 9 November 1989 and marked the end of the Cold War. As old antagonisms thawed a new landscape emerged of unification and tolerance. Censorship was no longer the principal means of ensuring group solidarity. The crumbling bricks brought not only freedom of movement but freedom of thought. Now, nearly thirty years later, globalisation has created a new balance of power, disrupting borders and economies across the world. The groups that thought they were in power no longer have much of a say and are anxious about their future. As protest grows, we are beginning to see that the old antagonisms have not disappeared but are, in fact, resurfacing. This article will start by looking at the dissembling of a marriage in which the wall that had peacefully maintained coexistence disintegrates and leads to a psychic development that uncannily mirrors that of populism today. The individual vignette leads to a broader psychological understanding of the totalitarian dynamic that underlies populism and threatens once again to imprison us within its walls.


Author(s):  
Emma Simone

Virginia Woolf and Being-in-the-world: A Heideggerian Study explores Woolf’s treatment of the relationship between self and world from a phenomenological-existential perspective. This study presents a timely and compelling interpretation of Virginia Woolf’s textual treatment of the relationship between self and world from the perspective of the philosophy of Martin Heidegger. Drawing on Woolf’s novels, essays, reviews, letters, diary entries, short stories, and memoirs, the book explores the political and the ontological, as the individual’s connection to the world comes to be defined by an involvement and engagement that is always already situated within a particular physical, societal, and historical context. Emma Simone argues that at the heart of what it means to be an individual making his or her way in the world, the perspectives of Woolf and Heidegger are founded upon certain shared concerns, including the sustained critique of Cartesian dualism, particularly the resultant binary oppositions of subject and object, and self and Other; the understanding that the individual is a temporal being; an emphasis upon intersubjective relations insofar as Being-in-the-world is defined by Being-with-Others; and a consistent emphasis upon average everydayness as both determinative and representative of the individual’s relationship to and with the world.


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