Emmanuel Lévinas builds his philosophy on the thesis that the ‘other’ comes before the ‘self’, representing a shift in Western philosophy traditionally centred on being and committed to the self. This self-centred philosophy has led to the violence of the self-proclaimed sovereignty of the individual.
This chapter deals with the ontology of the home. We propose to define the home as a lighted house. But what is a house? It has a particular structure within the parameters of the spatial, the temporal and the functional. It is within but open, it is always for now and it is care for human beings.
The idea(l) of the home as the place where people “naturally” want to stay or return to, and as a unique source of protection, privacy and self-achievement, has an extended intellectual history and cultural prevalence, with its own socio-economic determinants, at least in Western countries. What the home means in practice besides brick and mortar, under what conditions it is indeed a source of home-like feelings, and to the benefit of whom, are all – however – more complex and elusive questions.
For the parents, a child with autism produces confusion, perplexity, anguish and uneasiness. Autism sets the family in a chaos that is a never-ending process of adjustment in their lives. The process starts from the acceptance and then getting the information in search of solutions. The situation causes exhaustion and pain and a marriage as well as the whole family could be destroyed. The family and close relationships of the person with ASD must be aided urgently and on time.
In 2011 in Singapore, a photograph went viral. It was of a young man in army fatigues, striding ahead and focused on his smart phone while his much smaller domestic helper struggled after him, carrying his heavy army pack. The largely negative public response centred around the theme of young people being pampered, self-absorbed and entitled.
I would like to elaborate on the subject of family caregivers providing for both mentally and physically disabled children at home. The families carrying for these particular group of patients are in a specially difficult circumstances because from an economical point of view they are doing work which will not have any profitable effects in the future.
The rise in life expectancy over the past twenty years has led to an increase of number of older people in high-income countries (WHO, 2016). Age brings changes in lifestyle, social relationships, and health. Older people has specific social, relational and health complex needs. The elderly and their families often realize that their homes and competences are no longer sufficient to support the high complexity of their needs.
Human beings have a vital need of being cared by the others. Human fullness is not independence but rather a personal development that includes a balanced relation with the environment, a continuous enrichment that emerges from the relationships we establish with those around us. In other words, there is no personal fullness without the development of our social dimension.
A human organization can be defined as a group of people with different motivations that collaborate in a common purpose or goal that everyone is interested in, albeit for different reasons. The differences between different types of organizations are likely to be 1) in the common purpose or external mission of the organization, 2) in the degree of involvement of the members, 3) in the mechanisms of coordination of the actions of the members to achieve the common purpose and 4) in the temporal projection of the project.
It will firstly describe how life in large cities like London, Barcelona, New York or Moscow is getting more and more unhealthy as they are experiencing increased pressure from human encroachment in many forms. Special emphasis will be made on different types of pollution that may affect homes located in such cities, like traffic and industrial pollution as well as human noise, which is another type of urban pollution that is also disturbing the ecosystem