The dialectical relationship between work and family

the dialectical relationship between work and family

Conflicting views of the relationship between burnout and engagement exist. . of engagement within the roles of work and family (Schaufeli & Bakker, ). Being the most basic unit of a nation, the centrality of the family to the that the relationship between national discourse and the family is dialectical, which . Stopped driving to work and goes to mrket my self not my wife. Because this sociological account of the relationship between work and health is . family. It's a small company but a big happy family there, I'm telling you. (Paul .. from the dialectical relationship between social relations and health: each.

All higher animals at least have a very definite society, arising out of the requirements their nature and the conditions involved in the perpetuation of their species [3]. In society each member seeks something and gives something.

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A society can also consist of likeminded people governed by their own norms and values within a dominant, large society moreover; a society may be illustrated as an economic, social or industrial infrastructure, made up of a varied collection of individuals. Society is universal and pervasive and has no defined boundary or assignable limits. A society is a collection of individuals united by certain relations or modes of behavior which mark them off from others who do not enter into those relations or who differ from them in behavior.

In this way we can conclude that, society is the whole complex of social behavior and the network of social relationship [5].

Relation between Individual and Society

Society exists wherever there are good or bad, proper or improper relationships between human beings. These social relationships are not evident, they do not have any concrete from, and hence society is abstract. Society is not a group of people; it means in essence a state or condition, a relationship and is therefore necessarily an abstraction. Society is organization of relationship. It is the total complex of human relationships.

It includes whole range of human relations. Now we can say that society is the union itself, the organization, the sum of formal relations in which associating individuals are bound together. Societies consist in mutual interaction and inter relation of individuals and of the structure formed by their relations. Social Life As a human being man cannot live without association.

Because individuals cannot be understood apart from their relations with one another; the relations cannot be understood apart from the units or terms of the relationship.

A man of society may be aided by the understanding of say, neurons and synapses, but his quest remains the analysis of social relationships [8]. The role of social life is clarified when we consider the process by which they develop in the life of the individual.

Social life is the combination of various components such as activities, people and places. While all of these components are required to define a social life, the nature of each component is different for every person and can change for each person, as affected by a variety of external influences. In fact, the complex social life of our day his actions indeed, even his thoughts and feelings are influenced in large measure by a social life which surrounds him like an atmosphere [11].

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It is true that, human achievement is marked by his ability to do, so to a more remarkable degree than any other animal. Everywhere there is a social life setting limitations and pre- dominatingly influencing individual action.

Because they work together, combine and organize for specific purposes, so that no man lives to himself. This unity of effort is to make society [12]. There are different kinds of social life and these are depends on various factors. These types of factors of social life are normal and for normal people. Nevertheless, social life depends on different things such as a The political life; b The economic life; c Voluntary associations; d Educational associations; e Methods of communication and; f The family [14].

Man Is a Social Animal Though accurate information about the exact origin of society is not known still it is an accepted fact that man has been living in society since time immemorial. He cannot live without society, if he does so; he is either beast or God.

Man has to live in society for his existence and welfare. In almost all aspect of his life he feels the need of society. Biologically and psychologically he compelled to live in society. The essence of the fact is that man has always belonged to a society of some sort, without which man cannot exist at all. Society fulfills all his needs and provides security.

the dialectical relationship between work and family

Every human took birth, grows, live and die in society. Hence there exists a great deal of close relationships between man and society.

Both are closely inter-related, interconnected and inter-dependent. Relationship between the two is bilateral in nature. But this close relationship between man and society raises one of the most important questions i. No doubt Aristotle said so long ago. However, man is a social animal mainly because of the following three reasons: Sociality or sociability is his natural instinct. All his human qualities such as: All this developed through interaction with others.

His nature compels him to live with his fellow beings. The first case was of Kasper Hauser who from his childhood until his seventeenth year was brought up in woods of Nuremberg. In his case it was found that at the age of seventeen he could hardly walk, had the mind of an infant and mutter only a few meaningless phrases.

In spite of his subsequent education he could never make himself a normal man. The second case was of two Hindu children who in were discovered in a wolf den. One of the children died soon after discovery. The other could walk only on all four, possessed no language except wolf like growls.

She was shy of human being and afraid of them. It was only after careful and sympathetic training that she could learn some social habits. The third case was of Anna, an illegitimate American child who had been placed in a room at age of six months and discovered five years later.

the dialectical relationship between work and family

On discovery it was found that she could not walk or speech and was indifferent to people around her. All the above cases prove that man is social by nature.

Human nature develops in man only when he lives in society, only when he shares with his fellow begins a common life.

the dialectical relationship between work and family

He knows himself and his fellow beings within the framework of society. Indeed, man is social by nature. The social nature is not super-imposed on him or added to him rather it is inborn. It is said that needs and necessities makes man social. Man has many needs and necessities.

the dialectical relationship between work and family

Out of these different needs social, mental and physical needs are very important and needs fulfillment. All his needs and necessities compel him to live in society. Many of his needs and necessities will remain unfulfilled without the co-operation of his fellow beings. His psychological safety, social recognition, loves and self-actualization needs only fulfilled only within the course of living in society.

the dialectical relationship between work and family

He is totally dependent for his survival upon the existence of society. Human baby is brought up under the care of his parents and family members. He would not survive even a day without the support of society. All his basic needs like food, clothing, shelter, health and education are fulfilled only within the framework of society.

He also needs society for his social and mental developments. His need for self-preservation compels him to live in society. Individual also satisfy his sex needs in a socially accepted way in a society. To fulfill his security concern at the old age individual lives in society. The history of a category. Retrieved from Science, Technology and Innovation: Intellectual and conceptual histories: Challenges, processes, and issues. Juhasz, New horizons in patient safety: The philosophy of right.

Elements of the Philosophy of Right H. ItunuNovember Retrieved from View Iworah, E. Moved to my own house to cut off rent.

Stopped driving to work and goes to mrket my self not my wife. Retrieved September 12,from View Johnson, D. The importance of interpersonal skills. Carter, Shared experiences in human communication pp. Discourse theory and peace. Christie, The Encyclopedia of Peace Psychology pp. Press bias and politics: How the media frame controversial issues.

The structure and function of communication in society. Understanding the concept of family. Dialogue, linguistics and critical discourse. Macovski, Dialogue and critical discourse: Language, culture, critical theory pp.

New York and Oxford: Who speaks for France? Defining a 'national discourse' in a political science research. Second Graduate Network Conference: Gender, nationalism and the family.

The agenda setting theory. Retrieved from Scientific Information System Redalyc: Social psychology and discourse. View Media Literacy Project. What is Media Literacy? Retrieved from Media Literacy Project: Criminal defamation, the criminalisation of expression, media and information dissemination in the digital age: A legal and ethical perspective.

Chari, Media law, ethics, and policy in the digital age pp. View Ministry of Manpower. Retrieved from Ministry of Manpower: A basic rhetoric of speech-communication.

He absorbs what has been accumulated by the centuries and passed on through traditions. Modern man carries within himself all the ages of history and all his own individual ages as well. His personality is a concentration of various strata of culture. He is influenced not only by modern mass media, but also by the writings of all times and every nation.

He is the living memory of history, the focus of all the wealth of knowledge, abilities, skills, and wisdom that have been amassed through the ages.

Dr Lindsay Ip - Psychologist, Dialectical Behavioral Therapy, Couples and Family Therapist

Man is a kind of super-dense living atom in the system of social reality. He is a concentration of the actively creative principle in this system. Through myriads of visible and invisible impulses the fruit of people's creative thought in the past continues to nourish him and, through him, contemporary culture.

Sometimes the relation between man and society is interpreted in such a way that the latter seems to be something that goes on around a person, something in which he is immersed. But this is a fundamentally wrong approach. Society does, of course, exist outside the individual as a kind of social environment in the form of a historically shaped system of relations with rich material and spiritual culture that is independent of his will and consciousness.

The individual floats in this environment all his life. But society also exists in the individual himself and could not exist at all, apart from the real activity of its members. History in itself does nothing.

Society possesses no wealth whatever. It fights no battles. It grows no grain. It produces no tools for making things or weapons for destroying them. It is not society as such but man who does all this, who possesses it, who creates everything and fights for everything.

Society is not some impersonal being that uses the individual as a means of achieving its aims. All world history is nothing but the daily activity of individuals pursuing their aims. Here we are talking not about the actions of individuals who are isolated and concerned only with themselves, but about the actions of the masses, the deeds of historical personalities and peoples.

An individual developing within the framework of a social system has both a certain dependence on the whole system of social standards and an autonomy that is an absolutely necessary precondition for the life and development of the system.

The measure of this personal autonomy is historically conditioned and depends on the character of the social system itself. Exceptional rigidity in a social system fascism, for example makes it impossible or extremely difficult for individual innovations in the form of creative activity in various spheres of life to take place, and this inevitably leads to stagnation. The relationships between the individual and society in history.

To return once again to the simile of the river. The history of humankind is like a great river bearing its waters into the ocean of the past.

What is past in life does not become something that has never been. No matter how far we go from the past, it still lives to some extent in us and with us.

From the very beginning, the character of the man-society relationship changed substantially in accordance with the flow of historical time. The relationship between the individual and a primitive horde was one thing.

Brute force was supreme and instincts were only slightly controlled, although even then there were glimpses of moral standards of cooperation without which any survival, let alone development, would have been impossible. In tribal conditions people were closely bound by ties of blood.

At that time there were no state or legal relationships. Not the individual but the tribe, the genus, was the law-giver. The interests of the individual were syncretised with those of the commune.

In the horde and in tribal society there were leaders who had come to the fore by their resourcefulness, brains, agility, strength of will, and so on. Labour functions were divided on the basis of age and sex, as were the forms of social and other activity. With the development of the socium an ever increasing differentiation of social functions takes place.

People acquire private personal rights and duties, personal names, and a constantly growing measure of personal responsibility.