scholarly journals Meaning and Values in the Consumption of Fashion by Men

2016 ◽  
Vol 8 (6) ◽  
pp. 97
Author(s):  
Ana Paula Celso De Miranda ◽  
Eduardo Jorge Carvalho Maciel ◽  
Olga Maria Coutinho Pepece
Keyword(s):  
Social Group ◽  
Social Power ◽  
Self Esteem ◽  
Self Determination ◽  
Northeastern Brazil ◽  
Human Beings ◽  
The Social ◽  
City State ◽  
The Way

<p>The objective of this study was to analyze the discourse on fashion consumption and fashion brands by male inhabitants of Caruaru city, State of Pernambuco, Northeastern Brazil. The findings include the way men understand fashion consumption and the values that direct them to buy fashion brands. These men see fashion consumption as the act of buying and consuming fashion brands in order to acquire various levels of status and express their values. When their discourse leaves the domain of fashion, the act of dressing becomes functional, an expression of personality and occupation. By doing this, it becomes part of the male universe. The following symbolic associations were identified, which were related to the motivational types of values proposed by Tamayo and Schwartz: Self-Realization/Self-Esteem, Belonging/Compliance, Contemporaneity/Hedonism, Rationality/Confidence, Distinction/Self-Determination, and Ostentation/Social Power. It may be concluded that the consumption of fashion and fashion brands by the men in the studied context are directly related to the social group they belong to, or would like to belong to (aspiring group). Regarding the group they belong to, the participating men, while consuming fashion and fashion brands, choose items that reflect the values of their group in order to feel part of it. However, insatiable desires, inherent to all human beings, do not allow that the Caruaru men are satisfied with the feeling of belonging to a group only, driving them to seek in the consumption of fashion and fashion brands those items that will make them feel valued and recognized as being unique.</p>

scholarly journals From Enslavement to Emancipation: Naming Practices in the Danish West Indies

2019 ◽  
Vol 61 (2) ◽  
pp. 332-365 ◽  
Author(s):  
Sarah Abel ◽  
George F. Tyson ◽  
Gisli Palsson
Keyword(s):  
Social Networks ◽  
West Indies ◽  
Social Power ◽  
Self Determination ◽  
Human Beings ◽  
Personal Names ◽  
The Social ◽  
Danish West Indies ◽  
The Life Course ◽  
Naming Practices

AbstractIn most contexts, personal names function as identifiers and as a locus for identity. Therefore, names can be used to trace patterns of kinship, ancestry, and belonging. The social power of naming, however, and its capacity to shape the life course of the person named, becomes most evident when it has the opposite intent: to sever connections and injure. Naming in slave society was primarily practical, an essential first step in commodifying human beings so they could be removed from their roots and social networks, bought, sold, mortgaged, and adjudicated. Such practices have long been integral to processes of colonization and enslavement. This paper discusses the implications of naming practices in the context of slavery, focusing on the names given to enslaved Africans and their descendants through baptism in the Lutheran and Moravian churches in the Danish West Indies. Drawing on historiographical accounts and a detailed analysis of plantation and parish records from the island of St. Croix, we outline and contextualize these patterns and practices of naming. We examine the extent to which the adoption of European and Christian names can be read as an effort toward resistance and self-determination on the part of the enslaved. Our account is illuminated by details from the lives of three former slaves from the Danish West Indies.

Scham und Autonomie

2012 ◽  
Vol 2012 (1) ◽  
pp. 163-192
Author(s):  
Sonja Rinofner-Kreidl
Keyword(s):  
Decision Making ◽  
Social Dynamics ◽  
Self Esteem ◽  
Self Determination ◽  
Intentional Content ◽  
Conceptual Clarification ◽  
The Social ◽  
Conventional Behavior ◽  
And Control

Autonomy is associated with intellectual self-preservation and self-determination. Shame, on the contrary, bears a loss of approval, self-esteem and control. Being afflicted with shame, we suffer from social dependencies that by no means have been freely chosen. Moreover, undergoing various experiences of shame, our power of reflection turns out to be severly limited owing to emotional embarrassment. In both ways, shame seems to be bound to heteronomy. This situation strongly calls for conceptual clarification. For this purpose, we introduce a threestage model of self-determination which comprises i) autonomy as capability of decision-making relating to given sets of choices, ii) self-commitment in terms of setting and harmonizing goals, and iii) self-realization in compliance with some range of persistently approved goals. Accordingly, the presuppositions and distinctive marks of shame-experiences are made explicit. Within this framework, we explore the intricate relation between autonomy and shame by focusing on two questions: on what conditions could conventional behavior be considered as self-determined? How should one characterize the varying roles of actors that are involved in typical cases of shame-experiences? In this connection, we advance the thesis that the social dynamics of shame turns into ambiguous positions relating to motivation, intentional content,and actors’ roles.

scholarly journals Emotional Cognitive Assessment and Enhancement for Mentally Disabled People

2019 ◽  
Vol 15 (04) ◽  
pp. 88
Author(s):  
Samir Abou El-Seoud ◽  
Samaa A. Ahmed
Keyword(s):  
Asperger's Syndrome ◽  
Asperger’S Syndrome ◽  
Autism Spectrum ◽  
Human Beings ◽  
Mentally Disabled ◽  
The Social ◽  
Social Abilities ◽  
Mind Set ◽  
Develop Program ◽  
The Way

<p class="0BodyText">Autism spectrum syndrome well known as autism. Autism was delivered within the 1920s century especially in 1944. Autism is described as a development disease that influences the social abilities, nonverbal communication or what's called body language. Human beings with Autism and Asperger’s syndrome tends to have high IQ however very low EQ[1]. In addition, person who suffers autism has a tendency to have a specific habitual, aggressive reaction while converting this habitual. The Proposed concept is to develop an algorithm/method for growing emotional intelligence. The goal of the proposed concept is to assist human beings with Autism and Asperger’s syndrome that tends to have under common EI to approach normality [2]. The program will use the high IQ of the person to increase his/her EQ. To achieve this it is intended to develop program that refuse any miss behavior, or inappropriate mind-set. The advanced application acts like human, who will no longer accept to be treated in a particular manner. To enhance ones EI, people with autism ought to be taught on:</p><p class="0BodyText"> • A way to cope with people in a manner they would accept. </p><p class="0BodyText"> • The way to apprehend his/her emotion and accept it.</p><p class="0BodyText"> • The way to express their feelings. </p><p class="0BodyText"><br /> The goal of the evolved program is to help autism users be given human beings and be selves ordinary. The program ought to teach person how to make buddies in the real existence.</p>

scholarly journals A Contemporary Approach of Las Meninas

2020 ◽  
Vol 7 (1) ◽  
pp. 137-149
Author(s):  
Irina-Andreea Stoleriu
Keyword(s):  
Social Status ◽  
Close Friend ◽  
Future Generations ◽  
Human Beings ◽  
Royal Family ◽  
The Social ◽  
History Of ◽  
Contemporary Approach ◽  
The Way ◽  
Contemporary Artists

The present study is meant to underline the importance of a famous work from the baroque period, Las Meninas, made by the painter Diego de Silva y Velásquez who has become a source of inspiration for future generations of artists. Numerous modern and contemporary artists have integrally or partially ”paraphrased” Velásquez’s composition by intercepting the portrait of revolutionary group for the time when it was created, extremely innovative regarding its compositional qualities and its hidden meanings which underlined the role and status of the artist in the context of a conservative society. Thus, the painting becomes the living proof of the way in which the artist manages to overcome the limitations of the social status of ordinary human beings, by portraying himself as a close friend of the royal family and by opening, through this type of representation, an important chapter in the history of portraiture.

scholarly journals ILMU-ILMU SOSIAL DAN TEOLOGI KONTEKSTUAL | SOCIAL SCIENCES AND CONTEXTUAL THEOLOGY

2018 ◽  
Vol 17 (2) ◽  
pp. 177
Author(s):  
Ignas Kleden
Keyword(s):  
Social Sciences ◽  
Interpersonal Relationships ◽  
Systematic Theology ◽  
Contextual Theology ◽  
Human Beings ◽  
The Social ◽  
The Way

<b>Abstract</b> This text describes the connection between the social sciences and contextual theology. The social sciences investigate the way people relate in society via various institutions and structures, which facilitate relationships in the economic, cultural and political spheres.The social sciences also investigate the way human beings relate to nature for two reasons, namely to defend themselves against the power of nature, and also to enable them to benefit from nature. Systematic theology studies the relationship between God and humanity in light of revelation and faith. Contextual theology investigates to what extent human institutions and structures, interpersonal relationships and the relationship between humanity and nature, become a help or a hindrance to expressing faith in the Lord, and to listening to what is said by God in God’s revelation to humankind. <b>Keywords:</b> Social Sciences, Contextual Theology, Society, People, Institution, Humanity, Relationship, Lord, Structures. <b>Abstrak:</b> Tulisan ini bertujuan untuk mendeskripsikan hubungan antara ilmu-ilmu sosial dan teologi kontekstual. Ilmu-ilmu sosial menyelidiki hubungan manusia dengan manusia dalam masyarakat melalui berbagai institusi dan struktur yang memungkinkan dan memudahkan hubungan itu dalam ekonomi, kebudayaan, dan politik. Ilmu-ilmu sosial juga meneliti hubungan manusia dengan alam dalam kaitannya dengan dua tujuan, yaitu mempertahankan diri terhadap kekuatan alam, dan memanfaatkan alam untuk keperluan hidupnya. Di sini teknologi dan ekonomi memainkan peranan yang menentukan. Teologi sistematik meneliti berbagai aspek relasi Tuhan dengan manusia melalui wahyu serta relasi manusia dengan Tuhan melalui iman. Teologi kontekstual meneliti sejauh mana institusi dan struktur yang dibangun manusia, baik dalam relasi antar-manusia maupun dalam relasi manusia dan alam, menjadi fasilitas atau hambatan baginya dalam menyatakan iman kepada Tuhan, dan dalam mendengarkan apa yang disampaikan Tuhan dalam wahyu-Nya kepada manusia. <b>Kata kunci:</b> Ilmu Sosial, Teologi Kontekstual, Masyarakat, Manusia, Institusi, Kemanusiaan, Hubungan, Tuhan, Struktur

The Truth About Denial

2019 ◽  
Author(s):  
Adrian Bardon
Keyword(s):  
Public Policy ◽  
Science Communication ◽  
Climate Science ◽  
Motivated Reasoning ◽  
Well Being ◽  
Human Beings ◽  
Overwhelming Evidence ◽  
The Social ◽  
The Face ◽  
The Way

It is a striking—yet all too familiar—fact about human beings that our belief-forming processes can be so distorted by fears, desires, and prejudices that an otherwise sensible person may sincerely uphold false claims about the world in the face of overwhelming evidence to the contrary. When we describe someone as being “in denial,” we mean that he or she is personally, emotionally threatened by some situation—and consequently has failed to assess the situation properly according to the evidence. People in denial engage in motivated reasoning about their situation: They (sincerely) argue and interpret evidence in light of a preestablished conclusion. One significant type of reason-distorting emotional threat is a threat to one’s ideological worldview. When group interests, creeds, or dogmas are threatened by unwelcome factual information, biased thinking becomes ideological denialism. (One critical example of such denialism is the widespread denial of settled climate science.) Denial can stand in the way of individual well-being, and ideological denialism can stand in the way of good public policy. This book is a wide-ranging examination of denial and denialism. It offers a readable overview of the social psychology of denial, and examines the role of ideological denialism in conflicts over public policy, politics, and culture. Chapters focus on our philosophical and scientific understanding of denial, denial of scientific consensus, denialism in political economy, and denialism in religious belief. An afterword examines proposals for improving science communication in light of findings about motivated reasoning and denial.

Dignity: The Case Against

2013 ◽  
Author(s):  
Michael Rosen
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Self Esteem ◽  
Self Determination ◽  
Human Beings ◽  
Legal Practice

Is talk of human dignity mere humbug? That is, is the attribution of dignity to human beings the erection of a façade, flattering to human self-esteem but lacking in objectively justifiable content—a façade behind which (at best) judges and courts can get on with the practical business of developing a jurisprudence of human rights, shielded from the intrusive scepticism of philosophers and other seekers after rational foundations for legal practice, or one which (at worst) allows religious doctrines to be advanced at the expense of hard-won rights of autonomy and self-determination while keeping their dogmatic motivations concealed?

Embarrassment and the Forms of Redemption

PMLA ◽  
2010 ◽  
Vol 125 (2) ◽  
pp. 398-403 ◽  
Author(s):  
David Kurnick
Keyword(s):  
Queer Theory ◽  
Reference Point ◽  
Gilles Deleuze ◽  
Social Power ◽  
Social Equality ◽  
The Social ◽  
Reality Principle ◽  
The Way

Homosexuality is the truth of love.—Gilles Deleuze, Proust and SignsNo one wants to be called a homosexual.—Leo Bersani, HomosThe Tension Between My Epigraphs' Formulations Might be Taken as The Animating Energy of Queer Theory. If the first provides queers with a vision of our sexuality as flatteringly significant, the second insists with punishing concision that this significance resists translation into social equality. More precisely, the two statements could be seen as mutually constitutive: it is the social abjection of the sexually deviant that makes our sexuality interesting, as it is the excessive symbolic interest of our difference that has made us socially volatile. Or at least this has been one guiding assumption of queer theory, which has leveraged some of its most imaginative work by arrogating to queerness a symbolic centrality out of all proportion to queers' acknowledged numbers or to our social power. It is no accident that Leo Bersani articulates the unpleasant reality principle in this little epigraphic debate. His writing is justly famous for its suspicion of the rhetoric of identitarian dignity and for its refusal of conceptual consolations of all kinds; Bersani's habit of accentuating the negative made his work the inevitable reference point for PMLA's May 2006 Forum on the “antisocial thesis” in queer theory (Caserio et al.). And yet for all Bersani's insistence on exposing the fantasies of transcendence undergirding our culture and our criticism, his writing is perhaps even more remarkable for the way it has managed to combine that scouring sensibility with a sense of ethical and political promise. Refusing the culture of redemption won't, of course, quite save you. But Bersani's work has always suggested that it could be beneficent (a favorite word of his).

The Concept of ‘Bewitching’ in Lugbara

Africa ◽  
1955 ◽  
Vol 25 (3) ◽  
pp. 252-260 ◽  
Author(s):  
John Middleton
Keyword(s):  
Social Structure ◽  
Social System ◽  
The Other ◽  
Human Beings ◽  
The Social ◽  
The One ◽  
Opening Paragraph ◽  
Relationship Of ◽  
The Relationship ◽  
The Way

Opening ParagraphIn this paper I consider some Lugbara notions about witches, ghosts, and other agents who bring sickness to human beings. I do not discuss the relationship of these notions, and the behaviour associated with them, to the social structure. The two aspects, ideological and structural, are intimately connected, but it is possible to discuss them separately: on the one hand, to present the ideology as a system consistent within itself and, on the other, to show the way in which it is part of the total social system. Here I attempt only the former.

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