In this paper I will present the way in which John Locke connected the Hobbesian theory of the natural state to a vision that also takes into account Christian precepts. First of all, I will show that, for Hobbes, the story of mankind was in fact a history of submission to a terrestrial power, bearing the metaphorical name of Leviathan, a true political monster. Hobbes's conclusion was that God's intervention in history is reserved only to those actions that do not concern coercion and punishment, but only evangelization, in view of the Savior's second coming. Secondly, I will show that this sharp separation Hobbes makes between divine law, which only regards Salvation, and the natural one, which underlies the political relations between people, is a matter of which Locke, a spirit far more pious than the author of the Leviathan, cannot accept it. Locke actually looked for a way to conclude an agreement between Filmer's theory on royalty, which exaggerated the role of the divine law on politics, and the Hobbesian theory of the natural state, which is devoid of God's intervention. In conclusion, I consider that the result of Locke's philosophical compromise will be a new type of empiricism, which we can call Christian, different from that of his predecessors, Bacon and Hobbes, which had had more an epistemological character.
A simple, IC compatible, surface micromachined polysilicon membrane was technologically designed and thermally simulated by 3D finite element 'COSMOS' program in order to investigate its capability to work as a micro hot plate for a gas sensing test structure of low power consumption. For an optimized layout based on four 'poly' suspended bridges and a central 'poly' pillar supporting the 110 = 110 mm 2 'poly' membrane separated from the silicon substrate by 1 mm of air gap, temperatures as high as 673 K were obtained for an input power of 100 mW.
This article aims to present the philosophical perspective upon the birth of the idea of the individual and the consequences of the discovery of the self-image on the techniques of image reproduction from the Renaissance to the present day. The process of projecting the self-image into the public space acquires a special importance with the elaboration of the portrait technique in the Italian painting of the 15th century. Through Leonardo da Vinci's paintings, this technique of reproducing self-image reaches a certain perfection. Following the evolution of this kind of projections and reproductions of the self-image, it is found that there is an obvious tendency by which the individual tends to free himself from certain patterns, or rather canons, which a certain epoch imposes. This process manifested in the visual arts corresponds to a new philosophical perception of man opened by the works of Ficino and Pico della Mirandola. The assertion of a new type of dignity, correlated with the idea of the microcosm, of the Renaissance man will lead to an affirmation of his own personality and especially to an increase of the will to power reflected more and more in the works of art. With the resurgence of the Italian renaissance, artists and philosophers experienced a decline, but found a favorable space for their development at the court of Elizabeth I, Queen of England. The art of portraiture, but also the philosophy of renaissance survives and is even more flourishing at the court of this queen. But the most important moment of this renaissance is marked by Dutch art after its liberation from Spanish rule. From this moment on, the emancipation of the individual will occur on an unimaginable scale until then.
In the last 20 years, computer technology has developed rapidly, and internet-based social networks (e.g. Facebook, Instagram, WeChat, or Twitter) have proliferated even faster, becoming a very important part of people's lives. But in recent years, a dependence to these sites has emerged, called by many authors social media addiction. In the present study, we aim to analyze if there really is an addiction to social media networks, what are its demographic aspects, which are the health problems that occur in these addicted people, and how to intervene therapeutically in these cases. Currently, social media addiction is not recognized as a disorder in the Diagnostic and Statistical Manual of Mental Disorders, but is considered more of a behavioral addiction or a subtype of Internet addiction. If we look at this matter from an anthropological and philosophical point of view, such type of addiction can originate in what is related to the specificity of man in the contemporary world. Symptoms of excessive use of SM networks may include decreased ability to concentrate and decreased academic performance, insomnia, altered self-perception, decreased self-esteem, anxiety, depressed mood, and psycho-emotional lability. SM addiction prevention strategies should be implemented based on behavioral risk factors and demographic characteristics. The goal of treatment for this type of addiction, unlike other addictions, is not total abstinence, but rather controlled use of social networks, and relapse prevention should use strategies based on cognitive-behavioral therapies.
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