Impact of Social Media on Surveillance Culture

Impact of Social Media on Surveillance Culture Evaluating the Impact of Online Social Networking on Surveillance Culture Online networking sites such as YouTube, Twitter, Facebook or Instagram are being used immensely as of late. Their prevalence gives new chances for information accumulation by the state and privately owned businesses, which calls for an increase in primary and hypothetical research on web-based networking media surveillance. The terms online networking and social media were created to portray the correspondence, group, and cooperative characteristics of websites, such as Blogger, social network websites such as Facebook and video facilitating stages such as YouTube. Regardless of the fact that there has been a considerable measure of build up about these terms, principally centred around how they provide platforms for new business and promoting opportunities on the web, there are societal impacts of these innovations that should be researched (Ellis et al, 2013). This essay will analyse current theory regarding the rising impact of social media on surveillance culture and discuss the frighteningly accurate foretelling’s of theorists whose work pre dates the social media revolution. Ultimately, displaying the argument that social media has given surveillance culture a platform to manifest and grow and that this ultimately changes the behaviour of the affected generations. Numerous current meanings of surveillance define a process of â€Å"data accumulation and handling, and then again procedures of forming practices (controlling, overseeing, administering, managing, affecting or directing practices)† (Fuchs 2011, p. 41). Societal surveillance includes the accumulation, stockpiling, preparing, and evaluation of information about people or groups of people by a performing artist to propel the latter’s objectives. Foucault (1997) recognises that knowledge is power and in order to gain and maintain power institutions use surveillance. Through methods such as data collecting, governments can turn something as complex as human behaviour into chunks of data. Monitoring people through numbers in order to maintain social order. However, throughout this essay surveillance culture will be defined through theorists such as Deleuze (1992) and Haggerty & Ericson (2000) because in their respective researches there is an understanding that surveillance is not just limited to institutions as Foucault (1997) suggests. In fact, surveillance is more networked now; as technology and globalisation has advanced people have become freer moving and have bigger networks. This has caused a power shift in surveillance that means that people are now more than ever able to monitor their peers’ behaviours. This is a culture of surveillance because it has grown to such a large scale that people have become reliant on it, particularly in the example of online social network because now huge chucks of our personal and social life are online and to step out of this leaves us ostracised. Online networking can be utilised as a successful apparatus for socialisation. Numerous individuals want to use new types of online networking sites keeping in mind the end goal to be included in this new format of community. It is essential to understand the criticalness of the connection between organisations and the public. Extraordinary consideration ought to be paid to the way technology includes people in surveillance culture because their impression of the public is as an initial form of surveillance (Dinev et al, 2008). Subsequently, social media allows for effortless control of the participants. As recent research suggests, the features of online networking can influence young people. Anderson (2009) highlights the vast amount of data that becomes available to researchers through the new field of social media, particularly in relation to violence, and how this is used to inform policy making. This clearly indicates the effect social media has had on surveillance culture in what could be seen as both a positive and negative manner. To expand, it could be thought that a new platform in which data can be retrieved without knowledge of the participants often makes for richer and more reliable findings, which could be a possible benefit to policy making. However, this essay will show that because this data is often taken from youths and utilised by those in power (Anderson, 2009), it means that the younger generation have no way of informing policy that directly affects them and their lifestyles. With this in mind, social media clearly provides a space for surveillance culture to overlook a whole generation and calls for more debate in issues such as protection and privacy. The issue of surveillance and privacy in the online networking world is talked broadly about in scientific studies. Teenagers may view surveillance on social networking both in a positive and negative attitude (Stuart and Levine, 2017). However, is imperative to recognise that surveillance online is not merely two-fold, as advertising for afore mentioned sites incorrectly suggest, interacting online is not just you being surveilled by your networked connections and vice versa. It is on the other hand, a method for large-scale organisations to surveil the public. It is notable that following the terrorist attacks of September 11, 2001; government surveillance has expanded particularly in the United States. These measures incorporate an enthusiasm for social networking online (Marks, 2006). Government enthusiasm for online networking is straightforward, to profile possible offenders and terrorists, it is essential to consolidate an extensive variety of data about individuals. This data incorporates social relations, shared exercises, friend networks, and individual information about political perspectives, religious convictions, sexual preferences, and inclinations concerning regular day-to-day routines. Therefore, social media has clearly fuelled surveillance culture by providing an opportunity for data to be easily and unknowingly collected and manipulated accordingly. The consequences for actions on social media, particularly in younger people are not always understood. For instance, the transferring of their private data to social media websites and the outcomes might be adverse. In a classroom study, Barnes (2006) highlighted that attitudes towards social media in youths show that they do not feel a connection between what they post online and real world consequences and view online networking as a separate diversion from the real world. Barnes (2006) demonstrates the connection between web-based social networking and youths in a way, which highlights the negative impacts of online networking. As well as this, this study highlights the lack of education around surveillance culture on social media that in turn, gives it a bigger platform to go unnoticed; if people do not expect their data to be misused they are unlikely to refrain from giving it up. Andrejevec (2002) indicates the way that the surveillance issues concerning online networking usage cannot be taken as an absence of privacy for the users because the data is already available to be used by the organisations that do. However, Barnes (2006) highlights that surveillance culture is infringing on privacy because the lack of education around the privacy rights of these sights allow these organisations some degree of autonomy. Therefore, highlighting the lack of control placed on surveillance culture and the lack of control the public having from being utilised by it. Social media networking can carry a hint of private correspondence with it because of its situational and ordinary character, yet intervened public platforms are not private. This situation is a focal piece of the discourse concerning surveillance and it is particularly evident regarding accessible data on social media. Most network websites request that their clients give personal details; this data is requested during social network correspondence stages. As such, the required data to profile individuals is not something â€Å"concealed that must be revealed or recovered utilising fancy equipment, human operators and such† (Heidegger 1977, p. 6). Individuals themselves are making this data public, free for everyone to access and are therefore fuelling surveillance culture. Online social communication can have genuine adverse outcomes and has, in this way, offered an open door for various worries from moral frenzies to paranoid fears (Greenop, 2007). This has prompted talks of security and education; youths clearly should be given training on implicit rules concerning online exercises to figure out how to secure their selves. Without a doubt, numerous threats prowl in the world of social networking, incorporating possible security intrusion, misuse of equity given false data and, not slightest, the threat of predators who feel the need to hurt youngsters. These threats are genuine and ought to be dealt with. But, critics assert that the training and the security discourse is additionally an ethical frenzy (Fisher and Lyytinen, 2016).    Greenop’s (2007) mention of paranoia highlights how surveillance culture, particularly since the social media age is changing what it means to be human. Foucault highlights that the idea of what it means to be human is a recent term and is one that is changing drastically, it is worth noting that Foucault was not writing at a time where social media had reached its peak but the growth in a technology-dependant culture was already apparent.   A rising dependence on technology is directly link with mental health issues and the rise of a more neurotic population. Twenge and Campbell (2009) argue that culture in American culture has shifted from focusing on community to money and the results mean that a higher number of younger people are likely to experience poor mental health. Furedi (2006) claims that a neurotic population is desired by the state and that fear levels are being deliberately raised in order to create anxiousness, which in turn, makes people easier to control. To expand, dependence on social media and technology as a whole could arguably be making the population more complacent in surveillance. Terms such as â€Å"you have nothing to fear, if you have nothing to hide† are often used as a way of normalising mass surveillance and a highly technologically dependant community will be more neurotic and anxious and therefore easier to surveil. Haggerty and Ericson (2000) emphasise that surveillance culture is dependant on the rise of networked communities, with so many people on social media it becomes easy for everyone to surveil each other and therefore surveillance is not only a tool of large scale institutions but common practice for everyone. There are contending policy, media, and social talks stating that women ought to keep up their privacy within their online presence, yet all the while should openly exhibit themselves online in a specific, gendered way; either as mindful or as popular (Ball et al, 2009). In the meantime, â€Å"as self- showing as private and capable, it is normal for females to increase social capital from freely self-displaying as socially acknowledged, which includes uploading photographs and having numerous online contacts – immediately contrary to the desires of self- restriction and privacy† (Ball et al 2009, p. 356). These contradictory desires are authorised by social surveil lance, where females who do not give in to the societal pressure receive negative judgment or even provocation from other users on social media (Bailey, 2013). It is therefore clear that social media as a way of enforcing behavioural norms has impacted surveillance culture. Taking into consideration the discourse with regards to online interpersonal networking, a conventional and rather contrary origination of surveillance is rendered obsolete. If surveillance is related to the intrusion of ones privacy and is predominately a method of discipline (Foucault, 1997). By this definition surveillance is enforced by structures, for example, the Panopticon. The Panopticon is a metaphor for surveillance in which the disciplined are watched at all times and cannot see the watcher. This instils a sense of fear and theoretically enforces order. However, the issue is that it does not appear to sufficiently portray the desire to be surveilled with regards to online networking via social media (Lyon 2006; McGrath 2004).   Social media has impacted surveillance culture in such a way that it has became participatory and something to be desired, as long as the perception of yourself you present is desirable. The ethical frenzies, paranoid fears, and the challenges in comprehending why individuals really would need to participate in online social communication all mirror this tragic view on surveillance. It is the reason behind the talks of privacy and instruction and also for the possibility that clients are either performing risk examinations before establishing a profile on the social media website or just are not aware of enough regarding the prowling threats of surveillance. The visual illustration of surveillance offered by the Panopticon infers a spatial chain of command where the observer is situated over the one being observed. However, this might not be taken as surveillance being fundamentally a power dynamic in which the observer is in control of the observed. In fact, surveillance can be viewed as a levelled relationship even for the individual under surveillance, either through opposition (McGrath, 2004) or as exhibitionism (Koskela, 2004). Furthermore, surveillance can be conducted by both the watcher and watched, as depicted by Andrejevic (2005) who has presented the idea of horizontal surveillance. Despite the fact that Andrejevic does not explicitly build the association, horizontal surveillance appears to be a helpful idea to shed light on specific parts of social media as everyone who is being surveilled is also surveilling others. Counter arguments in regards to surveillance culture could see it as enabling, as the observing encourage better methods of building personality, meeting companions and partners, along with associating with people outside of your social circle. This progresses the part played by the client from uninvolved to dynamic, given that surveillance in this setting provides some autonomy to the user. Online media communication in this way represents surveillance, â€Å"as a shared, enabling and subjectivity formulating exercise – is in a general sense quite social† (Solove 2007, p. 745). The act of online interpersonal interaction can be viewed as enabling, as it is an approach to connect with other individuals and develop connections deliberately. However, it is critical to not consequently accept that the practice of networking, which these sites depend on, is just a product for exchanging. It is in fact a form of surveillance culture that extends on Deleuze’s (1992) belief that surveillance is no longer about monitoring those separate to us but a method of collecting data from the everyday and social media is a perfect way of gathering this. To conclude, this essay has demonstrated an understanding of surveillance culture is an advancement of surveillance in which being surveilled has become participatory. This is due to human beings becoming increasing technology-dependant. Particularly through the example of social media the impact of surveillance culture has been explored. Firstly as a readily available source of data which is used to both monitor and adapt the behaviours of a society by institutions and secondly as a way of encouraging participatory surveillance in turn, causing a complacent attitude towards surveillance cultural. The impact of social media was also shown to deeply affect human behaviour in general, creating a more neurotic and anxious population, which as explained by Furedi (2006), makes people easier to control and in turn, makes the aims of surveillance culture easier to accomplish. References Anderson, B. (2009). Affective atmospheres. Emotion, Space and Society. 2 (2). 77-81. Andrejevic, M. (2002). The Work of Being Watched: Interactive Media and the Exploration of Self-Disclosure.  Critical Studies in Media Communication. 19 (2). 230–248. Andrejevic, M. (2005). The Work of Watching One Another: Lateral Surveillance, Risk, and Governance.  Surveillance & Society. 2 (4). 479-497. Bailey, J. (2013). ‘Sexualized Online Bullying’ Through an Equality Lens: Missed Opportunity in  AB v. Bragg?†Ã‚  McGill Law Journal. 59 (3). 1-24. Ball, K., Green, N., Koskela, H. and Phillips, D. (2009). Surveillance Studies Needs Gender and Sexuality.  Surveillance & Society. 6 (4). 352-355. Barnes, S.B. (2006). A privacy paradox: Social networking in the United States. First Monday. 11 (9). Deleuze, G. (1992). Postscript on the Societies of Control. October, 59, 3-7 Dinev, T., Hart, P. and Mullen, M.R. (2008). Internet privacy concerns and beliefs about government surveillance. Journal of Strategic Information Systems. 17. 214–233. Ellis, D., Harper, D. and Tucker, I.M. (2013). The affective atmospheres of surveillance. Theory & Psychology. 23(6). 840–855. Fisher, M. and Lyytinen, K. (2016). Social networking as the production and consumption of a self. Information and organization. 26 (4). 131-145. Foucault, M. (1997). Discipline And Punish: The Birth of the Prison. New York: Vintage Books. Fuchs, C. (2005). The Internet as a self–organizing socio–technological system. Cybernetics & Human Knowing. 12 (3). 37–81. Furedi, F. (2006). Culture of Fear. London: Continuum. Greenop, M. (2007). Facebook The CIA conspiracy. New Zealand Herald. Available from: http://www.nzherald.co.nz/section/story.cfm?c_id=5&objectid=10456534, (Accessed 3rd February 2018). Haggerty, K.D. and Ericson, R.V. (2000). The surveillance assemblage. British Journal of Sociology. 51 (4). 605–622. Heidegger, M. (1977). The question concerning technology. Technology studies. 3-35. Koskela, H. (2004). Webcams, TV shows and mobile phones: Empowering Exhibitionism.  Surveillance & Society. 2 (3). 199-215. Lyon, D. (2006).  Theorizing surveillance: The panopticon and beyond. Cullompton, Devon: Willan Publishing. Marks, P. (2006). Pentagon sets its sights on social networking websites. New Scientist. Available from  http://www.newscientist.com/article/mg19025556.200. (Accessed 3rd February 2018). McGrath, J.E. (2004).  Loving big brother: Performance, privacy and surveillance space. London: Routledge. Solove, D.J. (2007). ‘I’ve got nothing to hide’ and other misunderstandings of privacy. San Diego Law Review. 44 (1). 745. Stuart, A. and Levine, M. (2017). Beyond nothing to hide: When identity is key to privacy threat under surveillance. European journal of social psychology. 47 (6). 694-707. Twenge, J. and Campbell, W. (2009). The Narcissism Epidemic. New York: Atria Books.

Epilepsy Control Prayer Type Exercise Health And Social Care Essay

Epilepsy is caused by sudden bustles of electrochemical activity in the encephalon, which interrupt the ‘conversation ‘ among nerve cells. Consciousness, memory, sense, address, temper, motion, and gestures can all be affected during the one or two proceedingss that the ictus lasts. Walking, jogging, running and stationary bicycling are peculiarly safe, but particularly â€Å" Prayer type yoga exercising † clearly benefits epileptic dwellers to command epilepsy because it frequently reduces ictus frequence, relieves depression, decreases societal segregation, and promotes cardiac and general wellness. This paper proposes the survey about yoga â€Å" Prayer † , which is non truly an exercising but similar to yoga, assisting in commanding of epilepsy and besides physically, mentally, spiritually relaxation can besides be achieved through this method. Spiritual spiritual believe and patterns have an of import impact on both physical and mental wellness. The consequence of exercising on ictus frequence and abrasiveness [ 1, 2 ] has been demonstrated, and exercising may confabulate a protective consequence on epileptic patients [ 3, 4 ] . Patients who contribute in physical activity present fewer ictuss than inactive patients, but neither the cause nor the consequence are established [ 1 ] . However, the alterations in the EEG created by exercising and the reduced response to hyperventilation after exercising are associated to steel cell acidosis [ 5 ] , bespeaking that physical exercising suppresses activity and raises the ictus threshold. In add-on, effects of physical exercising in human being with epilepsy has been demonstrated [ 6, 7 ] and physical preparation during the chronic period reduces the frequence of ictuss [ 7 ] . Brain metamorphosis during ictuss and interictal periods provides a signal of the cardinal nervous system structures responsible for the coevals, extension, and control of the epileptic activity. Epilepsy is a general term used for a group of upsets that cause instability in electrical signaling in the encephalon. Such as such an office edifice or a computing machine, the encephalon is a extremely complex electrical being, powered by approximately 80 pulsations of energy per second. There are many kinds of ictus i.e. Partial or focal ictuss, complex partial ictus, simple partial ictuss, absence ictuss, tonic-clonic ictuss, myoclonic ictuss, childish cramps, atonic or a kinetic ictuss and feverish ictuss. Before a ictus, many people experience a warning mark called an aura, which may affect a peculiar odor, feeling or ocular consequence. Additionally after a ictus, a individual may be confused, tired, or sleepy, experience musculus achings or tenderness, and may non retrieve what happened. Participating in physical activity and exercising has of import benefits, including preventing, handling and cut downing hazard factors for conditions such as coronary bosom disease, diabetes, high blood pressure and degenerative arthritis. Physical activity can besides positively impact terrible conditions, such as malignant neoplastic disease, and support life style alterations, such as smoking surcease [ 11, 12 ] . Furthermore, people with epilepsy face extra barriers to exert, as epilepsy well impacts their wellness and lifestyle [ 13, 14 ] . Many patients with epilepsy are physically inactive owing to frights of exercise-induced ictuss or counsel given by household members and wellness experts [ 15, 16 ] . Patients with epilepsy who overcome these barriers and concerns, nevertheless, stand to profit from physical activity in a figure of ways, with improved cardiovascular wellness among the most outstanding [ 17 ] . A survey in Scandinavia reported that, where 10 % of the population with epilepsy is prone to holding ictuss induced by strenuous exercising, another 30 % to 40 % of the study population experienced reasonably reduced ictuss following regular physical exercising [ 18 ] . Patients with epilepsy can by and large be confident to prosecute in physical activity, yet because of the specialnesss of each person ‘s epilepsy, audience with a doctor must predate activity [ 18 ] . Epileptic utilizations different ways of aerophilic exercising i.e. Dancing, Swimming, Pilates and yoga, Team athleticss, Weight preparation, Golf, Tennis, Squash, Racket athleticss, Rowing, kayaking, Cycling, Aerobics classes, Walking and jogging, but this paper nowadays another YOGA supplication type exercising, which is really nice as comparison to another exercisings, suited and easy for any one, any clip and besides can execute anyplace. II. Related Background Yoga physical exercising is by and large accepted to lend to general wellness and well-being superior temper, life quality and decrease in symptoms of anxiousness, unhappiness and depression [ 8, 9 ] . Positive physiologic effects, including improved cardiovascular fittingness are good standard [ 8 ] . However, during physical activity ( nonvoluntary hyperventilation ) , the increased respiratory rate is a creative activity of the greater metabolic and respiratory demand. This compensatory mechanism is wholly different from the procedure of non-physiological hyperventilation [ 10 ] . Many people with epilepsy do non take part in physical exercising classs and live a sedentary life [ 24, 26 ] . Momism, isolation, low self-pride, depression, and anxiousness [ 27, 29 ] are considerable barriers to an active life. Furthermore, obstacles for some individuals with epilepsy who desire to populate an active life are the impression that physical activity provokes ictuss and besides do them prone to hurts [ 24 ] . Several surveies have shown a low grade of engagement in physical activities among people with epilepsy [ 25, 26 ] . Although the chief concern with respect to physical exercising by individuals with epilepsy has been exercise-induced ictuss, other factors such as deficiency of preparation installations, jobs with transit, low motive, and fright of qualified teachers who know how to manage such jobs are noted [ 25 ] . Assorted surveies have been designed to analyze this topic comparing physical and societal activities among patients with epilepsy based on questio nnaires and/or clinical surveies [ 24, 30 ] . They besides assess physical fittingness by utilizing standardised trials of physical endurance [ 30, 31 ] and physical preparation plans [ 32 ] . Epidemiologic informations in the literature shows the relationship between epilepsy and physical exercising based on different populations from assorted states [ 25 ] . Observed that patients with epilepsy from a Norse population were half as active physically as the normal population and their physical fittingness corresponded to their sedentary life style. Other surveies have confirmed these findings demoing that people with epilepsy have a low grade of engagement in physical activities [ 24, 33 ] . The existent benefits of physical activities and aerophilic exercising are achieved by increasing bosom rate and take a breathing hard for an drawn-out period of clip. During this aerophilic activity the organic structure produces more energy and delivers more O to musculuss. Heart beats faster and increases the blood flow to musculuss and so back to lungs. Prayer is by and large understood as a communicative act between worlds and the Godhead. Yet as a communicative act it is slightly curious in that God ‘s ( the addressee ‘s ) presence and action is frequently rather unsure. Anthropologist Webb Keane notes, †In contrast to face-to-face brushs of conversation analysis, the presence, battle, and individuality of religious participants in the address event can non ever be presupposed or guaranteed [ 34 ] . Prayer frequently seeks to convey about interaction between human existences and other sorts of existences that would ( or should ) non otherwise occur. Even belief in the ubiquity of deity does non guarantee that one can interact with it † [ 34 ] . In contrast to interactions between worlds, supplication by and large involves uncertainness about whether and how the Godhead listens and responds, doing these dealingss remarkably complex [ 35 ] . Prayers are besides speech Acts of the Apostless, governed by peculiar sorts of address genres. As Keane ‘s quotation mark suggests, the fact that supplications can be distinguished as Acts of the Apostless of communicating with a Godhead histrion ( presence or agent ) organizes the certainties and uncertainnesss within these speech Acts of the Apostless in different ways [ 36 ] . Recent psychological literature concentrating on supplication and faith wages relatively small attending to non-agentic, subjective constructs of deity. Building on psychobiological evolutionary theoretical accounts of faith ‘s outgrowth as a response to peculiar biological and psychological riddles, Gods are interpreted and posited as speculations that play certain maps [ 37 ] . Increasing grounds suggests that religious and spiritual beliefs and patterns have an of import impact on both physical and mental wellness [ 19 ] . Data suggest that faith and spiritualty may be protective against physical and psychological unwellness every bit good as of import tools for get bying with life stressors [ 19 ] . More specifically, spiritualty has been shown to increase resiliency to depression in persons enduring from terminal unwellnesss religionism has been correlated with improved psychosocial accommodation in malignant neoplastic disease patients [ 20, 21 ] . In add-on, religious patterns, such as mindfulness speculation, have been associated with emphasis decrease and improved header among several populations, including chronic hurting patients, persons with panic upset [ 22 ] and overworked medical pupils [ 23 ] . III. Methodology and Results Yoga consists of a figure of â€Å" Asnas † or organic structure places, which one retains for a coveted length of clip while either declaiming â€Å" Mantras † or take a breathing in a rhythmic mode. Its benefits have been researched by many physicians who now recommend it to their patients, by many medical schools such as Harvard, and by many foundations such as the Menninger Foundation. The Muslim supplication has five places, and they all ( every bit good as the recitations we make while executing the supplication ) have a corresponding relationship with our religious and mental good being, harmonizing to modern scientific research. Muslims pray five times a twenty-four hours, which each supplication made of a series of positions and motions, each set of which is called a rak'ah. The benefits of executing specific motions and recitations each twenty-four hours come from the right rendering of the place or action itself, the length of clip the place is held, and from careful and right recitation techniques. Each of the five supplication places has a corresponding yoga place, and the places together â€Å" trip † all seven â€Å" chakras † ( energy Fieldss ) in the organic structure. The TAKBIR and AL-QIYYAM together are really similar to the â€Å" MOUNTAIN POSE † in yoga, which has been found to better position, balance, and self-awareness. This place besides normalizes blood force per unit area and external respiration, therefore supplying many benefits to asthma and bosom patients. Fig 1. Takbir Mountain Pose Figure 1. Takbir in supplication and Mountain in yoga. The arrangement of the custodies on the thorax during the Qiyyam place are said to trip the â€Å" SOLAR PLEXUS † chakra or nervus tract, which directs our consciousness of ego in the universe and controls the wellness of the muscular system, tegument, bowels, liver, pancreas, gall bladder and eyes. When the custodies are held unfastened for du'a, they activate the bosom â€Å" chakra, † said to be the centre of the feelings of love, harmoniousness and peace to command love and compassion. It besides governs the wellness of the bosom, lungs, Thymus, immune system, and circulatory system. Fig 2. Qiyyam Solar Plexus Figure 2. Qiyyam in supplication and Solar Plexus in yoga. The place of RUKU is really similar to the â€Å" FORWARD BEND † Position in yoga. Ruku stretches the musculuss of the lower dorsum, thighs, legs and calves, and allows blood to be pumped down into the upper trunk. It tones the musculuss of the tummy, venters, and kidneys. Forming a right angle allows the tummy muscles to develop and prevents limpness in the mid-section. This place besides promotes a greater flow of blood into the upper parts of organic structure – peculiarly to the caput, eyes, ears, nose, encephalon, and lungs – leting mental toxins to be released. Over clip, this improves encephalon map and 1s personality. This is an first-class stance to keep the proper place of the foetus in pregnant adult females. Fig 3. Ruku Forward Bend Figure 3. Ruku in supplication and Forward Bend in yoga. The SUJUD is said to trip the â€Å" CROWN CHAKRA † which is related to a individual ‘s religious connexion with the existence around them and their enthusiasm for religious chases. This nervus tract is besides correlated to the wellness of the encephalon, nervous system, and pineal secretory organ. Its healthy map balances 1s interior and exterior energies. In Sujud, we besides bend articulatio genuss. Therefore triping the â€Å" BASE CHAKRA † , this controls basic human endurance inherent aptitudes and provides indispensable foundation. Sujud helps to develop healthy and positive thought along with a extremely motivated position of life, and maintains the wellness of the lymph and skeletal systems, the prostate, vesica, and the adrenal secretory organs. We besides bend the â€Å" sacral chakra † during Sujud. Thus benefiting and chanting the generative variety meats. Fig 4. Sujud Crown Chakra Figur 4. Sujud in pray and Crown in yoga. The place of AL-QAADAH, ( Julus ) is similar to the â€Å" THUNDERBOLT POSE † in yoga, which houses the toes, articulatio genuss, thighs and legs. It is said to be good for those prone to inordinate slumber, and those who like to maintain long hours. Furthermore, this place assists in speedy digestion, aids the detoxification of the liver, and stimulates peristaltic action in the big bowel. Fig 5. Tashahhud Thunderbolt Pose Figure 5. Qiyyam in supplication and Thunderbolt Pose in yoga. Last, but non least, the SALAM as â€Å" THROAT CHAKRA † in yoga is activated by turning the caput towards first the right and so the left shoulder in the shutting of the supplication. This nerve way is linked to the pharynx, cervix, weaponries, custodies, bronchial, and hearing – set uping single creativeness and communicating. It is believed that a individual who activates all nervus tracts at least one time a twenty-four hours can stay good balanced emotionally, physically and spiritually. The physicians and medical practicians suggest for the epileptic YOGA, but in this paper we proved that pray has really close similarities with PRAYER. Since this is the end of all sincere Muslims, we all should endeavor to achieve the flawlessness of stance, recitation and external respiration recommended in the Hadith while executing our supplications the really same techniques of flawlessness taught in popular yoga, Tai Chi, and many other exercising classes.A IV. Decision Interestingly, for the 1000000s of people enrolled in yoga categories, the Islamic signifier of supplication has provided Muslims for 14 centuries with some of yoga ‘s same ( and even superior ) benefits. This simple signifier of â€Å" YOGA † offers physical, mental, and religious benefits five times a twenty-four hours. â€Å" Prayer is one of the greatest and most first-class agencies of nurturing the new nature, and of doing the psyche to boom and thrive. â€Å" These were some really meaningful words spoken by Jonathan Edwards over 200 old ages ago in his celebrated discourse on supplication. Timess have changed and so his society, but Edward ‘s message remains dateless. Prayer has non changed nor has its astonishing benefits. This paper shows that those who pray are physically, mentally, emotionally, spiritually healthier than those who do non pray. Those who suffer depression, anxiousness, and even terminal unwellnesss frequently have a quicker healing clip, and more successful endurance rate. Possibly it is this brooding procedure that gives prayer one of its most outstanding benefits. â€Å" Prayer that is invariably and diligently attended to be one of the best agencies of taking non merely an good-humored and pleasant life ; but besides a life of much sweet family with Christ, and of abundant enjoyment of the visible radiation of his visage † , says Edwards in his address. To set it rather merely, when we pray, we are turning closer to the Lord we love. We are easing the battles in our lives and bettering our relationships, all the piece acquiring to cognize Him by larning His word, and using it to our lives in many meaningful ways. However, this is fact that non every supplication will acquire all those good substances and endocrines. If you are interrupted in the center of the supplication, you ca n't obtain the full benefit. In amount, supplication is a sort of still speculation, yet traveling speculation gives better consequence. When you pray, it involves three maps – the oral cavity when you chant, ear as you hear the intonation, and eyes are closed. But in traveling speculation, you will hold to command more of your maps. The more you can command them, the better you can equilibrate your head and organic structure. V. Mentions Denio LS, Drake ME, Pakalnis A. The consequence of exercising on ictus frequence. J Med 1989 ; 20:171-6. Eriksen HR, Ellertsen B, Gronningsaeter H, Nakken KO, Loyning Y, Ursin H. Physical exercising in adult females with intractable epilepsy. Epilepsia 1994 ; 35:1256- 64. Gotze W, Kubicki St, Munter M, Teichmann J. Effect of physical exercising on ictus threshold. Dis Nerv Syst 1967 ; 28:664- 7. Livingston S. Epilepsy and Sports. J Am Med Assoc 1978 ; 224:239. Jalava M, Sillanpaa M. Physical activity, health-related fittingness, and wellness experience in grownups with childhood-onset epilepsy: a controlled survey. Epilepsia 1997 ; 38:424- 9. Arida RM, Vieira AJ, Cavalheiro EA. Effect of physical exercising on inflaming development. Epilepsy Res 1998 ; 30:127- 32. Arida RM, Scorza FA, Santos NF, Peres CA, Cavalheiro EA. Effect of physical exercising on ictus happening in a theoretical account of temporal lobe epilepsy in rats. Epilepsy Res 1999 ; 37:45-52. Bouchard, C. , 1990. The consensus statement. In: Bouchard, C. , Shephard, R.J. , Stephens, T. , Sutton, J.R. , McPherson, B.D. ( Eds. ) , Exercise, Fitness and Health. A Consensus of Current Knowledge. Human Kinetics Books, Champaign, IL, pp. 497-510. Martinsen, E.W. , Medhus, A. , Sandvik, L. , 1985. Effectss of aerophilic exercising on depression: a controlled survey. Br. Med. J. 291, 109. Esquivel, E. , Chaussain, M. , Plouin, P. , Ponsot, G. , Arthuis, M. , 1991. Physical exercising and voluntary hyperventilation in childhood absence epilepsy. Electroenceph. Clin. Neurophysiol. 79, 127-132. Richardson CR, Mehari KS, McIntyre LG, et Al. A randomised test comparing constructions and lifestyle ends in an Internet-mediated walking plan for people with type 2 diabetes. Int J Behav Nutr Phys Act 2007 ; 4:59. Blair SN, Brodney S. Effects of physical inaction and fleshiness on morbidity and mortality: current grounds and research issues. Med Sci Sports Exerc 1999 ; 31 ( 11 Suppl ) : S646-62. Midwest. Women Health 2006 ; 44:41-55. Nakken KO. Physical exercising in outpatients with epilepsy. Epilepsia 1999 ; 40:643-51. Collings JA. Psychosocial wellbeing and epilepsy: an empirical survey. Epilepsia 1990 ; 31:418-26. Dubow JS, Kelly JP. Epilepsy in athleticss and diversion. Sports Med 2003 ; 33:499-516. Drazkowski JF. Management of the societal effects of ictuss. Mayo Clin Proc 2003 ; 78:641-9. Howard GM, Radloff M, Sevier TL. Epilepsy and athleticss engagement. Curr Sports Med Rep 2004 ; 3:15-9. Nakken KO. Should people with epilepsy exercising? Tidsskr Nor Laegeforen 2000 ; 120:3051-3. Hill, P. C. , & A ; Pargement, K. I. ( 2003 ) . Progresss in conceptualisation and measuring of faith and spiritualty: Deductions for physical and mental wellness research. American Psychologist, 58, 64-74. Nelson, C. , Rosenfeld, B. , Breitbart, W. , & A ; Galietta, M. ( 2002 ) . Spirituality, faith, and depression in the terminally ill. Psychosomatics, 43, 213-220. Rifkin, A. , Doddi, S. , Karagji, B. , & A ; Pollack, S. ( 1999 ) . Religious and other forecasters of psychosocial accommodation in malignant neoplastic disease patients. Psychosomatics, 40, 251-256. Kabat-Zinn, J. , Massion, A. , Kristeller, J. , Peterson, L. , Fletcher, K. , Pbert, L. , et Al. ( 1992 ) . Effectiveness of a meditation-based emphasis decrease plan in the intervention of anxiousness upsets. American Journal of Psychiatry, 149, 936-943. Shapiro, S. L. , Schwartz, G. E. , & A ; Bonner, G. ( 1998 ) . Effectss of mindfulness-based emphasis decrease on medical and premedical pupils. Journal of Behavioral Medicine, 21, 581-599. Roth DL, Goode KT, Williams VL, Faught E. Physical exercising, nerve-racking life experience, and depression in grownups with epilepsy. Epilepsia 1994 ; 35:1248-55. Bjorholt PG, Nakken KO, Rohme K, Hansen H. Leisure clip wonts and physical fittingness in grownups with epilepsy. Epilepsia 1990 ; 31:83-7. Denio LS, Drake ME, Pakalnis A. The consequence of exercising on ictus frequence. J Med 1989 ; 20:171-6. Freeman JM. Epilepsy and swimming. Pediatricss 1985 ; 76:139. Kogeorgos J, Fonagy P, Scott DF. Psychiatric symptom forms of chronic epileptics go toing a neurological clinic: a controlled probe. Br J Psychiatr 1982 ; 140:236-43. Gates JR, Spiegel RH. Epilepsy, athleticss and exercising. Sports Med 1993 ; 15:1-5. Steinhoff BJ, Neususs K, Thegeder H, Reimers CD. Leisure clip activity and physical fittingness in patients with epilepsy. Epilepsia 1996 ; 37:1221-7. Jalava M, Sillanpaa M. Physical activity, health-related fittingness, and wellness experience in grownups with childhood-onset epilepsy: a controlled survey. Epilepsia 1997 ; 38:424-9. Nakken KO, Bjorholt PG, Johannessen SI, Loyning T, Lind E. Effect of physical preparation on aerophilic capacity, ictus happening, and serum degree of antiepileptic drugs in grownups with epilepsy. Epilepsia 1990 ; 31:88-94. Nakken KO. Physical exercising in outpatients with epilepsy. Epilepsia 1999 ; 40:643-51. Keane, Webb, 1997. Religious linguistic communication. Annual Review of Anthropology 26, 47-71. Wuthnow, Robert, 2007. Cognition and faith. Sociology of Religion 68, 341-360. Courtney Bender. How does God reply back? 2008 ; Department of the Interior: 10.1016. Atran, Scott, Norenzayan, Ara, 2004. Religion ‘s evolutionary landscape: counter intuition, committedness, compassion and Communion. Behavior and Brain Science 27, 713-770.

Karl Marx’s theory

The theory of Karl Marx as regards society and how it should move and organize itself is contrary to the view that all the members of the community must collaborate and contribute to the greater and common good. For Karl Marx, conflict is necessary in order to effectuate changes within the society. In fact, he considers conflict the most fundamental ingredient in making change possible in a given society.The foundation of this theory is Karl Marx’s theory that the society is composed of different classes. The class to which a particular person belongs will largely depend on the role or part played by that individual within the bounds of society. Where classes exist, people are continuously segregated, and hence it cannot be said that there is presence of absolute equality. Hence, for Karl Marx, this is where conflict begins.His belief in the formation of classes is traced in his notion that men has been in constant contrast with nature or his environment. There is the belief t hat due to man’s active participation or connection with his environment, he finds more and more ways to contrast with it in order for him to survive. As correctly pointed out,Marx insisted that men make their own history. Human history is the process through which men change themselves even as they pit themselves against nature to dominate it. In the course of their history men increasingly transform nature to make it better serve their own purposes. And, in the process of transforming nature, they transform themselves.In contrast to all animals who can only passively adjust to nature's requirements by finding a niche in the ecological order that allows them to subsist and develop, man is active in relation to his surroundings. He fashions tools with which to transform his natural habitat (â€Å"Dynamics Of Social Change†).Hence, men found it imperative to formulate measures and processes in order for him to survive. This is the same need that moved and provoked men t o associate with other individuals that are more like them. This is the start of the formation of classes where men of the same roles in the society grouped and formed their own class for purposes of survival.Due to the creation of different classes or groups within the society with the same purpose, said groups found themselves in conflict with one another. This is due to the fact that for purposes of subsistence, one class must necessarily dominate all the other classes in the society. In a scenario where different classes exist with one purpose, the presence of conflict, for Karl Marx, is inevitable. â€Å"Classes are conflict groups involved in extremely intense and violent conflicts directed toward equally extremely sudden and radical changes†(Dahrendorf, 1959). Due to their struggle to survival, it becomes imperative that the classes be in conflict with one another. The subjective class deemed it necessary to rise above the dominating class.In order for the subjective c lass to rise above the dominating class, it becomes crucial for conflict to exist. As mentioned above, it was the view of Marx that men as beings do not merely adapt to his nature. In order to survive, men find means and process to fight back and struggle with nature. This is precisely what happens in the society, the people do not merely assent to what constantly occurs within the society, and hence conflict must be created for change to materialize. Marx believed that if the lower class simply cooperated with the higher class, exploitation will continue and worsen until change is no longer possible.For Marx, society cannot change nor move forward if people simply assented to the appeals and desires of the dominant class; that society cannot be changed if men simply adhered or responded to nature. Marx put too much premium in the concept of conflict as a tool for transforming the society people live in. Truthfully, in the world we live in today, conflict is not difficult to find. A s correctly pointed out by Dahrendorf, â€Å"we can maintain at the very least that in many societies there are associations and classes, and in all known societies social conflicts†(1959). And within each society, conflict is not a simple element, but rather a necessary one.   For Karl Marx, In order that change to the systems running the society and arrangements within the society to be effected, conflict, albeit a negative term, is a necessary tool which must be considered and utilized.REFERENCERalf Dahrendorf. Class and Class Conflict in Industrial Society. Stanford, CA: Stanford University Press, 1959â€Å"Dynamics of Social Change†.

The Influence of Voltaires Philosophical Works on the...

The Influence of Voltaire’s Philosophical Works on the French Revolution The philosophical works of Voltaire, such as Candide, influenced the beginning of the French Revolution, promoting new ideas and concepts. Voltaire used both wit and sarcasm to prove his points against injustice and cruelty. Voltaire was exiled to England for many years, and while there, he became influenced by the English government systems, associated himself with Sir Isaac Newton, John Locke, and Sir Francis Bacon. Voltaire wrote many well known works, but Candide is the most widely read and considered to have the most profound impact on the French Revolution. In Candide, Voltaire uses his character Pangloss to imitate the extreme ways of Alexander Pope, another†¦show more content†¦He was impressed by the freedom of thought in England (â€Å"Voltaire | Author and Philosopher†). He studied the works of John Locke, and adapted them to fit his own ways of conveying messages to the French revolutionists, such as writing Locke’s ideas and theories into a novel that could be read by anyone. Through his writing, Voltaire attempted to â€Å"bring about reform of the social and legal structure that existed at the time† (â€Å"Voltaire†1). His works spoke out against war, religious intolerance, and political and social injustice. He learned to speak and write what he truly thought from studying the works of both Locke and Newton (â€Å"Voltaire†2). Candide was one of Voltaire’s major works, and is considered the most important by many historians and literary analysts. Throughout Candide, there are many scathing attacks, mostly through satire, irony, and absurd characters (Voltaire). Candide explores the hypocrisy that was rampant in the Church. Voltaire writes about the inhumanity of the clergy, most notably the Inquisitor, in hanging his fellow citizens over mere philosophical differences. The Inquisitor in Candide orders the flogging o f Candide for merely â€Å"listening with an air of approval† (â€Å"Voltaire | Author and Philosopher†). Church officials are depicted as being the most sinful characters of all. Voltaire directly attacks the Church using examples of the hypocrites that could often be found within the Church at that time. Attacks against theShow MoreRelatedFrench Revolution - Montesquieu Voltaire844 Words   |  4 PagesFrench Revolution: The Influences When the Enlightenment occurred, it established some modern-day ideals such as religious toleration, separation of powers, and natural rights. These Enlightened principles eventually spread throughout France, causing the people to question the current state of their society, and ultimately causing the French Revolution. 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Romanticism changed the direction of the Enlightenment by emphasizing†¦ I answered a. skepticism which is incorrect because skepticism was more of a defining characteristic for movements like the Scientific Revolution. The correct answer is c. emotion because Romanticism was a focus on the individual and nature which were ofter very emotional ordeals. 8. The Encyclopedia contributed to Enlightenment goals of social reform by†¦ I answered c. providingRead MoreSocial Issues of Poverty and Class Distinction during the Enlightenment Period2339 Words   |  9 Pagessuperstition and ignorance still rule the day. Voltaire Voltaire is the non de plume name of Franà §ois-Marie Arouet; a French enlightenment writer, historian and philosopher. Voltaire is widely acclaimed for his wit, attacks on the established Catholic Church, and advocacy for religious freedom and separation of church and state (Thacker). Voltaire was a talented writer who produced works in almost every literary form; plays, poems, novels, essays, and historical as well as scientific documents. HistoricalRead MoreAmadeus : An Enlightening Approach Essay2767 Words   |  12 Pagespoetry, and plays provided natural vehicles for the expression of the Enlightenment ideas. Uncountable works have presented uncountable themes of the age like, In Montesquieu Persian Letters, the lethal dangers of the pursuit of knowledge and freedom is shown in the form of the stark parable alike in Voltaire’s philosophical novella Candid –an air of caustic satire on the â€Å"optimism† of philosophical rationalism is witnessed. So in a similar gesture, Mozart’s operas convey infinite sunnier Enlightenment