Lazer – relevante formação social

O lazer se converteu em formação social de relevância. A estratificação constitui ingrediente importante das sociedades modernas, e o lazer adotado pelas pessoas é influenciado por sua classe ou condição social, embora alguns possam argumentar que esta influência é atualmente menor do que no pretérito. O crescimento das organizações de turismo e de lazer contribuiu para modelar a forma como a maior parte das pessoas goza de seu lazer. De muitas maneiras se explica o significado de lazer, muitas das proposições sutilizadas são provenientes da Grécia antiga, de onde se delineia a mudança histórica do lazer a partir dos tempos medievais, especialmente no tempo disponível e na experiência do lazer em relação ao labor. O mesmo pode ser definido de três maneiras distintas, a saber: uma delas considera as vinte e quatro horas do dia e subtrai os períodos que não são de lazer, tais como: trabalho, sono, alimentação, atendimento às necessidades fisiológicas, etc. Leisure has become a relevant social formation. Stratification is an important ingredient of modern societies, and people's leisure is influenced by their class or social status, although some might argue that this influence is currently less than in the past. The growth of tourism and leisure organizations has helped to shape the way in which most people enjoy their leisure. In many ways the meaning of leisure is explained, many of the subtlety propositions come from ancient Greece, where the historical change of leisure is outlined from medieval times, especially in the available time and experience of leisure in relation to work. It can be defined in three different ways, namely: one of them considers the twenty-four hours of the day and subtracts the periods that are not leisure, such as: work, sleep, food, meeting physiological needs, etc.

Marxism and the Concept of a Social Formation: An Immanent Critique of the Views of Jairus Banaji

Jairus Banaji associates the concept of a social formation (involving modal combination, or the articulation of modes of production) with “vulgar Marxism.” This includes both the Marxism of the Second International and the structuralist Marxism of Louis Althusser. Banaji is critical of those Marxists who employ the concept because in his view they are insufficiently sensitive to the complexities of history. His reasons for thinking this may be subjected to an immanent critique. Such a critique attempts to show that, given an argument's starting assumptions, a different (perhaps even the opposite) conclusion from that which is drawn by its author is possible. Applying this idea to the work of Banaji, it can be demonstrated that his rejection of the concept of a social formation is not required by his own theoretical assumptions and that endorsement of the concept is consistent with them.

Selbst-Bildungen. The Tradition of Comedy and the Emancipation of German Jews in Carl Sternheim’s The Snob

The article explores the connection between enlightenment and comedy, as well as its importance for German Jewry. Following Hegel, whose thoughts on ancient drama as well as modern society have shaped the German discourse on comedy until today, this article demonstrates that questions of self-formation, emancipation, and historical self-location are central to comedy. In Carl Sternheim’s comedy The Snob, the idea of self-formation resonates with the historic concept of “civic improvement” through “Bildung”: Jewish emancipation in Germany stood at the end of an educational project that outlasted Jews’ achieving legal equality. The Snob is a comedy about Jewish acculturation and bourgeoisification and embodies Marx’s understanding of comedy as ambivalent: on the one hand, comedy helps people to part cheerfully from their past that was characterized by inequality, but, on the other, it indicates that a world-historic fact like Jewish emancipation may be prone to repeat itself as a farce. Sternheim’s comedy develops a poetic that embraces ambivalence, but also opens the genre of comedy to the question of therapy and healing. It depicts the struggle between autonomy and social formation – the dialectics of German “Bildung.”

An Investigation Into Religious Peer Effects

The communal nature of religion suggests peer effects exist in religiosity, potentially through positive spillovers in religious participation and social formation of religious beliefs. Using seven measures of religiosity, we estimate positive and negative peer effects in each case using peer group composition. We use a simultaneous equation model to account for self-selection into religious peer groups, and while we find positive peer effects are insignificant, there are significant negative peer effects operating through non-religious friends. This suggests peers affect social formation of religious beliefs, rather than through positive spillovers in religious participation.

Hospitality Virtue Taught by Saththanar: Study Based on The Manimekalai

Manimekalai is an epic created by Satan in order to uplift the degenerate social trend. In this he has also emphasized Buddhist thought by emphasizing hospitality as a high virtue. Hunger is natural for living things, especially monitors. That needs to be addressed. He points out that the hungry need hospitality. Satan claims that medicine is food for the hungry and that disease must be avoided. The high opinion is that all people, irrespective of country, language or ethnicity, should be protected from the scourge of famine. The survey was conducted with the aim of building a famine-free society with the lofty goal of eradicating the deadly disease of hunger that plagued human society. Satan's Manimekalai has been used primarily for this study, and related essays, journals, and electronic commentaries have also been used as research data. The study also suggests that more such studies should be conducted by researchers in view of famine-free social formation.