Suchergebnisse

For the non-appearance of violence in schools by students, as well as by other adult persons,is not interested only the family and the school but also the scientists and the whole society. Early prevention of violence in schools is not only a need of practice, but an interest of science and of the free and democratic society as well, in the full sense of the word. Therefore, the purpose and interest of the society is to educate the youth about a future life and work in society and for society. Understandably, advanced societies have open doors of progress, and they have come to where they are today thanks to the education and the right institutional education, and not with pressure, oppression and violence. Therefore, society must do its utmost to prevent the spread of violence in schools with all the available mechanisms.The purpose of this research is to ascertain which are the educational means, in particular the means of prevention, that take most part at school, the ways of using these tools and their impact on the reduction and prevention of violent behavior of students at school. The main objective of this study and research is the use of educational tools, in particular the means of obstruction and their impact on the progress of the teaching work.In our work the main position will have: Literature Consultation,Questionnaire compilation and implementation, interpretation of results,Research methods: Method of theoretical analysis, methodology of pedagogical-social documentation, statistical, conversational, comparing data.

In this article, the author examines the contrasting worldviews of specific philosophers, architects, and physicists in an attempt to identify a position that would represent a viable alternative to the concept of universalization. In the history of civilization, he asserts, almost all wars have been of a territorial nature. Territories tend toward uniformity and universalization. He contrasts this worldview with reflections on oceanic thinking, which perceives bodies of water such as the Mediterranean as mediators between continents as well as between opposing worldviews, connecting and dividing at the same time. The sea, however, does not connect in order to homogenize but rather creates distance as an important prerequisite for true communication, thus linking multiplicity in all its variety as a viable alternative to universalism. The author moves on to scrutinize the cosmopolitan attitude as a paradox that on the one hand is oriented to the particular individual and on the other hand to an imaginary world community, that is, the universal. Taking this notion further to consider today's world that is saturated with the imaginary and symbolic power of the Internet, the author proposes that cosmopolitanism could be understood as an adequate expression for the technologically advanced world community by its capability to strike a balance between the individual and the world as a whole, on one side, and synthetic identity generated by culture and technology, on the other. Nevertheless, deviating from all of these worldviews, the author concludes with a short reflection, inspired by two films, on an alternative to cosmopolitanism that he calls cosmoethics, which employs ethics as the guiding principle of thought and action and commits to a practice that stays in close contact not only with real but also with diverse realities.