What the hell are you saying about the autistic child, as someone who knows quite a deal about autism what you are saying simply doesn't make sense, and it's unclear what you are trying to say. Are you trying to say the LFA kids lack motivations for what they do? They do not, just because you can't understand their intentions doesn't mean they don't have them. Are you trying to link them to NPD? NPD and autism really have nothing in common, there is more that's different between the two than are similar, and a comparison using an autistic child doesn't make much sense. If you are suggesting that Autistic people lack empathy, that isn't true either, and neither do people with NPD. In fact regarding empathy autism is opposite to NPD, where autism has high affective empathy and low cognitive empathy while NPD has low affective empathy and low cognitive empathy. Really your comment comes off as somewhat offensive to people on the Autism Spectrum or those who are family of those on the spectrum.
The Marxist and Functionalist Perspectives on the Family
For the purpose of this essay question I will discuss the Marxist and
the Functionalist perspectives on the Family. I will compare and
contrast them and give a critical analysis of each and place them in
historical context as well as modern day. In Britain today there are
many different types of families. A social unit living together
defines what a family is. The family resembles the core feature of
society. Both Marxist and Functionalist perspectives believe the
family is what holds society together and helps socialise the future
There are three types of family existing in today’s society. The
nuclear family resembles a family unit made up of no more than two
generations, stereotyped as a mother, father and children. The
extended family refers to a family unit made of many three generations
or more who live with each other or near by. This type is typical of
pre-industrial or ‘primitive’ societies. The third type of family is
the reconstituted. This type has become more apparent in modern day
society. It refers to adults who have married before and have brought
their children from the first marriage to the second, creating a new
family unit. It is important to note that not every household includes
a family – for example student flats.
The functionalist perspective believe society is like a machine in
that all its institutions sustain continuity and consensus and keep
society running smoothly. Functionalists believe the family
contributes to society’s basic needs and helps maintain social order.
Functionalists have been criticised for placing too much ...
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...e into existence with the invention of private property. Both
Murdock and Parsons paint a very ‘rosy’ picture of family life. They
fail to take in account the darker side of society and family issues
such as domestic abuse etc. Parsons views on men and women in
relationships are often out dated. A lot of women these days are the
breadwinners in the family and therefore the husband and wife roles
have been reversed. Functionalist do not recognise that women suffer
from the sexual division of labour while Marxists highlight this is
their theory. Marxists also come under scrutiny for exaggerating the
importance of the family life as being a refuge from the capitalist
society. Marxists also underestimate darker issues such as violence
within the home etc. Zaretsky overemphasises the fact that family and
work are separated.
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Philosophy of Film : Continental Perspectives . This article introduces the most important perspectives on film (movies) from the continental philosophical ...
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I hate writting essays about fuckin social issues. It's not about looking at political or social bs it's about making people feel like shit.
In the early 1900’s, Henri Bergson (1859-1941) developed the concepts of “movement-image” and “time-image” (in Matière et memoire ), both of which anticipated the development of film theory. Bergson declares the image to be superior to the concept because the image is able to evoke thought content in a more fluent and less abstract fashion. In lectures held at the College de France between 1902-03, Bergson briefly refers to the possibility of “comparing the mechanism of conceptual thought with that of the cinematograph” (now in L’Evolution créatrice, 1991, p. 725, note 1). Bergson’s main philosophical theme is that temporality should be thought of as independent from concepts of spatiality. Bergson contrasts duration, as it is experienced by the human consciousness, with scientific definitions of time, the latter of which, in his view, tends to “spatialize” time. Ironically, Bergson would later reject any possibility of using film as an exemplification of his ideas, in an essay entitled “The Cinematographic Illusion” (also in L’Evolution créatrice ). Subsequent developments of Bergson’s ideas on duration by Epstein, Sartre, or Deleuze go, strictly speaking, against the grain of his original thought on cinema.