Social And Political Life Class 8 Pdf Download

Since the end of the Second World War, if not before, more and more cities of the United States have come to feature spaces identified by members of LGBTQ communities and their heterosexual, cis-gendered counterparts as gay, lesbian, or queer. These have included intimate networks of homes, public spaces of all sizes, skid rows, commercial districts, residential urban neighborhoods, suburbs, small towns, some rural areas, and perhaps even entire cities. LGBTQ-identified spaces have been key in the development of LGBTQ identity: they provide sites for socializing and socialization, organization, self-affirmation and expression, visibility, and for many even political empowerment and the accumulation of material wealth. They have also provided targets for violence, exploitation, and state suppression, and been exclusive of many LGBTQ-identifying people because of their racial, class, sexual, or gender identity. This class introduces students to the social, political, and economic life of LGBTQ spaces in the United States, and asks students to consider their importance and the merits of planning for their improvement and/or conservation.

This article analyses the political changes that have been occurring in the United States (including the elections for the presidency of the country) and their consequences for the health and quality of life of the population. A major thesis of this article is that there is a need to analyse, besides race and gender, other categories of power - such as social class - in order to understand what happens in the country. While the class structure of the United States is similar to that of major Western European countries, the political context is very different. The US political context has resulted in the very limited power of its working class, which explains the scarcity of labor, political and social rights in the country, such as universal access to health care.

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The Victorian Era in Britain was dominated by the reign of Queen Victoria (1837-1901). Although it was a peaceful and prosperous time, there were still issues within the social structure. The social classes of this era included the Upper class, Middle class, and lower class. Those who were fortunate enough to be in the Upper class did not usually perform manual labor. Instead, they were landowners and hired lower class workers to work for them, or made investments to create a profit. This class was divided into three subcategories: Royal, those who came from a royal family, Middle Upper, important officers and lords, and Lower Upper, wealthy men and business owners (Victorian England Social Hierarchy).

It was not until at least thirty years later when reformers began to take action against child labor. In 1875, The New York Society for the Prevention of Cruelty to Children was founded as the first child protective agency in the world. This organization set the tone for social reform and ultimately, saved children from a life of cruelty and hardship.

The responsibilities of upper-class and aristocratic women were limited because of the common opinion that they were weak. These women had a range of servants to perform the domestic chores for them, so they usually just had to oversee them. An everyday task of upper-class women was accepting and paying visits, as well as organizing dinner parties for their friends and family. These were occasions where women could prove their homemaking skills and good taste, and to serve as symbols to others about their social status.

ere highly publicized and caused social unrest. For example, in the 1850s and 60s, multiple robberies accompanied by garroting took place. These violent events caused many, particularly those in the upper classes, to panic. Garroting became a common point of conversation, poems were written from the perspective of the garroter, and spiked collars were designed and marketed to protect the wearer (Dictionary of Victorian London).

Civil and political rights are a class of rights that protect individuals' freedom from infringement by governments, social organizations, and private individuals. They ensure one's entitlement to participate in the civil and political life of society and the state.

Civil rights generally include ensuring peoples' physical and mental integrity, life, and safety; protection from discrimination on grounds such as sex, race, sexual orientation, national origin, color, age, political affiliation, ethnicity, social class, religion, and disability;[1][2][3] and individual rights such as privacy and the freedom of thought, speech, religion, press, assembly, and movement.

Civil and political rights form the original and main part of international human rights.[4] They comprise the first portion of the 1948 Universal Declaration of Human Rights (with economic, social, and cultural rights comprising the second portion). The theory of three generations of human rights considers this group of rights to be "first-generation rights", and the theory of negative and positive rights considers them to be generally negative rights.

T. H. Marshall notes that civil rights were among the first to be recognized and codified, followed later by political rights and still later by social rights. In many countries, they are constitutional rights and are included in a bill of rights or similar document. They are also defined in international human rights instruments, such as the 1948 Universal Declaration of Human Rights and the 1966 International Covenant on Civil and Political Rights.

Civil rights guarantee equal protection under the law. When civil and political rights are not guaranteed to all as part of equal protection of laws, or when such guarantees exist on paper but are not respected in practice, opposition, legal action and even social unrest may ensue.

First-generation rights, often called "blue" rights,[citation needed] deal essentially with liberty and participation in political life. They are fundamentally civil and political in nature, as well as strongly individualistic: They serve negatively to protect the individual from excesses of the state. First-generation rights include, among other things, freedom of speech, the right to a fair trial, (in some countries) the right to keep and bear arms, freedom of religion, freedom from discrimination, and voting rights. They were pioneered in the seventeenth and eighteenth-century during the Age of Enlightenment. Political theories associated with the English, American, and French revolutions were codified in the English Bill of Rights in 1689 (a restatement of Rights of Englishmen, some dating back to Magna Carta in 1215) and more fully in the French Declaration of the Rights of Man and of the Citizen in 1789 and the United States Bill of Rights in 1791.[22][23]

This course examines the norms or principles that establish and justify societies and determine the rights and responsibilities of a society in relation to its own members, of the members in relation to each other and to society as a whole, and of a society in relation to other societies. The course considers the application of these principles to such issues as justice, human rights, political and social institutions, and world community.

In this course, we will explore how social systems, political beliefs, and public institutions can impact human flourishing as well as its diminishment. How is human being-in-the-world constituted in terms of art, society, law, and the state? To what extent might binary thinking --- mind/body, matter/spirit, male/female, good/evil --- organize ways we have come to think about social life, political systems, and different forms of government? What is the relationship between justice and freedom? How might we navigate personal meanings and values in a globalized economic-political-informational web defined by inter-dependence? In this course, we will examine ancient, medieval, modern, and contemporary philosophical texts that explore tensions between (1) the individual and the State; (2) personal freedom and social responsibility; (3) complicity and authenticity; (4) moral conscience and political integration. Some of the authors we may engage include: Sophocles; Socrates / Plato; Aristotle; St. Augustine; St. Francis of Assisi; St. Bonaventura; Machiavelli; Immanuel Kant; Jean-Jacques Rousseau; John Locke; Thomas Jefferson; Karl Marx; Frederick Nietzsche; Jean-Paul Sartre; Franz Kafka; Gabriel Marcel; Luce Irigaray; Dorothy Day; Edith Stein; Hannah Arendt; Richard Rorty; Pope Francis; and others. Creative uses of media (including film, art, and music) will be used to integrate themes and assignments. Please make note that this on-line course fulfills Writing Intensive requirements for graduation and is taught asynchronously.

The unifying theme of this course will center on the relationship between the development of civilization and the improvement of human beings (morally, economically, and politically). We will examine whether or not there are both positive and negative consequences of civilization. In particular, we will examine technology (a central feature of the development of civilization) and its relation to our ability to attain a life of human flourishing. We will explore the various ways in which technology influences our moral, social, and political life in order to see the exact ways in which the benefits of technology might have important limitations. In this regard, some of the main questions that we will ask throughout the semester are: (1) What is the nature of technical knowledge? (2) Is there a kind of technical knowledge that deals with politics and questions of justice? (3) What effect does technology have on politics and political discourse? (4) How ought we to live together as human beings with technology? In our attempt to formulate some answers to these questions, we will also address themes more common to an introductory course in social and political philosophy.

The course will investigate one of the central questions of philosophy: How should we, as human beings, live together? Given that social and political institutions both shape us and are shaped by us, what values should we adopt so that we may best fulfill our natures as individual and social beings? This general question reveals the normative character of the philosophical approach to social issues. Philosophy does not just describe and analyze social structures and ways of thinking. It asks whether these are what they should be. It poses the questions: "what sort of society should we be aiming for," and "How can this goal be attained." e24fc04721