Suchergebnisse

THIS PAPER REVIEWS AN IMPORTANT CONTEMPORARY TREND IN NATIONAL HEALTH POLICY: THE MARKET REFORM STRATEGY. THE STRATEGY IS BASED ON THE PRESUMPTION THAT THE FEDERAL ROLE IN HEALTH AFFAIRS FOR MANY YEARS HAS BEEN ESSENTIALLY PERVERSE. ONLY WHEN ENTRENCHED PRIVILEGE IS REMOVED AND HEALTH CARE PROVIDERS ARE FORCED TO COMPETE WILL TRUE ECOMIC SOVEREIGNTY BE RESTORED TO THE HEALTH CARE CONSUMER.

Privileged Mobilities contributes to a growing school of critical studies of tourism. Mobility is about power and space. In this anthology, a series of questions are raised regarding privileged mobiles - who travels, where and whence, and why - not least from the standpoint of class, gender, ethnicity and citizenship. The authors portray tourism as a force of re- and de-territorialization: tourism conquers, re-encodes and exploits everything from sea bottom to outer space: places, cultures, histories and life sequences.To paraphrase Guy Debord, tourism "is the mode of appropriation of the natural and human environment by capitalism, which true to its logical development toward absolute domination, can (and now must) refashion the totality of space into its own decor." In a touristified world, we all become tourists and are fostered to see, experience and act accordingly - whether we want to or not. The tourist emerges as the ideal subject, an a-political being, steeped in experience, adventure and enjoyment

THIS ARTICLE EXAMINES THE IMPACT OF EXECUTIVE PRIVILEGE ON PRESIDENTIAL DECISION MAKING IN THE FORD ADMINISTRATION. IT SHOWS HOW THE ADMINISTRATION TRIED TO MANAGE EXECUTIVE PRIVILEGE CONTROVERSIES IN THE IMMEDIATE POST-WATERGATE YEARS, A TIME PERIOD WHEN THE PHRASE WAS ASSOCIATED WITH NIXONIAN ABUSES OF POWER. THE AUTHOR SUGGESTS THAT FAILURE TO ENUNCIATE A FORMAL EXECUTIVE PRIVILEGE POLICY MADE IT MORE DIFFICULT TO EXPLAIN HIS POSITIONS TO CONGESS AND CONCLUDES THAT FORD'S ACTIONS WERE PRUDENT.

AbstractThis study of privileged Japanese families in Hawaii revisits the claim that East Asian transnational families relocate overseas either to improve their well‐being or to enhance their status through their children's international education. Existing scholarship has focused mainly on the second pattern of status‐seeking migration, conceptualized as 'education migration'. By employing Benson and O'Reilly's concept of 'lifestyle migration', I consider the less widely studied case of migration strategies designed to increase well‐being. The central difference between the two types of migrants lies in the way that migrant women construct their gendered identity through their transnational split‐household arrangement – a freer self (lifestyle migrants) or a sacrificial self (education migrants). In conclusion, I call for further research on this neglected topic and propose an important dimension to facilitate lifestyle migration, gender.

Abstract
Established professional occupations can become the preserve of elites when fitting in is driven by class-based criteria. In contrast, digital entrepreneurship has been proposed as a means by which people may emancipate themselves from societal constraints. We interrogate digital entrepreneurship's meritocratic foundations by way of a 36-month ethnography of a startup incubator. Attending to the dispositions of digital entrepreneurs, we reveal they use cultural tastes and manners to create the incubator as a place where members of the privileged class can reinvent themselves at their leisure, all the while adopting the meritocratic mythologies of digital entrepreneurship to disavow their own privilege. This opens up a two-fold contribution to the study of professions and occupations. Firstly, we demonstrate how professional and occupational roles are epiphenomenal to class positioning. Secondly, the parallels between the legitimating discourses of entrepreneurs and more established professional jurisdictions attest to a community that is in the process of professionalization.

In this paper I will argue that when Aristotle uses the word 'ἀρχή' (commonly translated as 'principle,' 'beginning,' 'origin,' or 'starting-point') he is often referring to what we call a condition, whether necessary, sufficient or necessary and sufficient. To this end I will discuss how conditions for being, change, and knowledge, as identified by Aristotle, can be equated to ontological, physical and noetic principles, respectively.

The article deals with the phenomenon of the sacred as a certain condition of man, a conditioninherent in human nature. The sacred is considered in a circle of such categories and concepts as themystical state, the state of the artist, transcendence, silence, altarity. The sacred is understood as asense of mysterious power. But it has been observed that this power is constantly associated with theDivine. The connection with the transcendental is also fixed. Because of transcendence, communicationwith a certain state of a person, a trans state, is noticed. But it is not considered any trance, but acompensatory one. After all, the compensatory trance is appreciated by man because it compensates forthe disadvantages. Therefore, for a person this type of trance is sacred. It is also sacred because one feelsa mysterious power and an absolute ferocious fearlessness. Compensatory trance as a sacred, sacred,person associates with a certain religious tradition. With a tradition of Hinduism, Buddhism, Christianityor Mo-Sulmanism. But the compensatory trance as sacred is real. This is not a simple mythologicalprojection, which is referred to as God. This is the real state of the human spirit. The sacred is the stateof the human spirit, when it manages the most co-combat, the most possesses itself. Owning yourselfis a rational moment in a person's life. Upon receiving the opportunity to possess oneself, a personundergoes the transformation of their states, among which one can record the Higher state, the state ofthe sacred. In the case of the sacred, it is a compensatory trance. The features of this compensatory tranceare conveyed by my own means in my own work, a mystic, an artist, a religious figure. Compensatorytrance can have a manifestation in the human melon and beyond all mysticism. But what is sacred whenit is outside religion and mysticism? For man, it is sacred because it compensates for the shortcomingsand makes life easier.

Human beings, and their lives, are impossible to be understood without otherness. It is only in the contextual, particular and historic interactions that we can try to comprehend society. Changing our point of view to understand the world is not only desirable due to its theoretical accuracy, but it is also urgent for its moral, ethical, and political implications. Nonetheless, we have a philosophy built on an individual anthropology, rooted on independence and autonomy as inner conditions, which leads to individualistic epistemologies and ethics, and, therefore, to the naturalization of privileges and inequalities shown; for example, in our visions of health, sickness, attention, or inattentiveness´ dynamics. In this paper we will explore come consequences of accepting the ontological foundation of the ethics of care for biomedical ethics, focalized on examples from the Mexican research laboratory: Actores Sociales de la Flora Medicinal en México.