self-esteem: tax payer and the payee (Ulrich Greiner) Why the self-respect of the taxpayer suffers from the fact that he was among the recipients in not a "closer relationship" occurs ( Ulrich Greiner ), is not quite invention; incomprehensible is not the "apparatus" of the tax system. Feels payment of tax is impaired in its self-respect because he is expected to make an appropriate financial contribution to public affairs? Or he expects a positive personal feedback that will increase it? Assigning a group of receivers to a tax taxpayers who have to bear a plaque: "For I paid Mr. NN taxes "? the Thymos payer promoting the introduction of prostrate in the tax law?
The self esteem of the recipient would not be increased, he would rely instead on state social assistance to charity. Unemployment is well known not only individual causes. Bismarck Hegel not understand?
The replacement of a personal relationship between donor and recipient of welfare state formalization is an improvement dar.
equality and acceptance of inequality (Ulrich Greiner) equality holds to the idea that should be addressed fundamental and far-reaching social inequalities.
equality of Appeals solidarity.
Equality implies criticism of hierarchy and exploitation.
equality leads to a right to social security and free from dependence on charity and mercy. You will not remove the charity, but the dependence on it. "Adds" The fact that the welfare state by additional lines is voluntary, is likely to cause no objection that is currently used as an argument for dismantling the welfare state, already.
equality does not mean that all people are equal in all its properties, but that they are in their capacity as human beings equal. Equality implies that in addition to - sometimes random, sometimes acquired through performance - results sozialer Differenzierung auch andere, trotz allem gemeinsame Qualitäten gibt.
Statt Ungleichheit als eine der "menschlichen Grundbedingungen" (Ulrich Greiner) hinzunehmen, müsste zwischen verschiedenen Arten, Ursachen, Möglichkeiten und Berechtigungen von Ungleichheit differenziert werden.
(Zu: Ulrich Greiner: Die Würde der Armut. In: "Die Zeit", 12.11.2009, S. 47) .
trauma journalism: "To the victims a face" Unbefragt zu akzeptieren, als hätte sie nur eine Intentionsrichtung, ist diese Formulierung nicht; sie kann Ausdruck von Empathie oder von professionellem Geschick oder einer Vermischung von beidem sein. Ohne dass etwas unterstellt werden soll, wäre zu reflektieren:
1. Im Vordergrund steht für die Journalistin qua ihrer Funktion, dass sie einen guten Artikel (oder ein Interview) bekommt, nicht der humanitäre Aspekt, die Opfer aus der Anonymität zu bringen (sogar dann, wenn ihr das subjektiv anders erschiene).
2. "Ein Gesicht geben" bedeutet Sichtbarmachung, Heraushebung, Individualisierung, Erinnerbarkeit auch für Außenstehende und ist gegen das namenlose und unbeachtete Verschwinden im Tod und in der Unerinnertheit gerichtet. Die traumatisierten Eltern können das Sich-Erinnern anderer als unterstützend empfinden. Sie sind eventuell auf dieser Ebene ansprechbar und einer Maßnahme, die sich den Auswirkungen des Verlustes entgegen zu stellen scheint, zugänglich.
3. The trauma training for journalists could - and should not - mean that their goals to more subtle - because empathic, more cautious, more restrained - trying to reach way: by embarking on the emotional level of the players can, to get you more . The author speaks of a door opening possible gentleness, Rojas of "good journalism trauma. That with this approach, "the first major victim portrait that appears after the massacre" comes, is a journalistic category, not a humanitarian. Also, a better understanding of trauma can be used in different ways - for the optimization of "trauma-journalism" should be the Needs of the bereaved to commemorate the dead will not be used.
(To: Kristina Maroldt: confrontation with the Grey in "Die Zeit, 5.11.2009, p. 78..).
FDP: freedom and my way of student (Sylvia Canel) Canel woman called it freedom when - not as long as "Finnish" relations are institutionalized - force their students according to their "own way allowed to go" (Sylvia Canel in: Die Zeit, 29.9.2009, S . 17). What is the freedom of one's own path? In it, not six years to learn together - as a result of "coercive politics"? In the orientation of the various "power"?
The "own way" in both cases is not a separate, but predetermined. The "freedom" argument is used here trimmed affirmative. The
playing it, undifferentiated, to capture the facts theoretically useless term "force" acts obstructions.
The extension system is ideological, the perception of special interests for the standing reference to "freedom," "demand-orientation", "power" and "own way" is not?
