An analysis of the statistics and accumulation of people in world hunger

As a result, billions of people are living without the very basic necessities of life - food, water, housing and sanitation. The story is the same when it comes to other necessities like water, housing, education etc. The image below is from a UNDP report a bit old.

An analysis of the statistics and accumulation of people in world hunger

Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness.

An analysis of the statistics and accumulation of people in world hunger

Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing.

Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort. But the achievement being made, it comes to the same thing. Confucius If a Western person is not aware of the very different relational presumptions built into Confucian ideas of reciprocal duty, he or she is likely to presume that the independent pursuit of needs and wants is central to involvement in such relationships.

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Robert Westwood does this when he sums up the Confucian position from a Western perspective. The wu lun are dyadic sets of unequal, mostly hierarchical relationships between emperor - minister, father - son, husband - wife, older brother - younger brother, friend - friend.

Although the power structure is differentiated and unequal except for the lattermutual obligations and reciprocities are inherent in the relationships. The person in the dominant position expects and receives obedience, deference and compliance, but in return should respect the dignity of the lower party and provide appropriate care and concern.

This view of an interdependent self is in sharp contrast to the Western view of an independent self.

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The latter sees each human being as an independent, self-contained, autonomous entity who a comprises a unique configuration of internal attributes e.

This divergent view of self has implications for a variety of basic psychological processes e. It is very easy for a researcher or commentator to apply his or her own understandings of the nature of relationships to those observed in other communities.

Westwood does this when he assumes that hierarchical relationships must involve dominance and subservience, relative power and powerlessness.

They see relationships of dependence in terms of costs and benefits and degrees of loss of independence The independent self is quintessentially Western. The interdependent self, in one guise or another, is found in communities where individuals know who they are through the forms of relationship they recognize between themselves and other members of the community.

In such communities the rights and obligations of individuals in exchange relationships remain with the interactants rather than being attached to the objects of exchange. So, the other party in an exchange is the focus, rather than the needs and wants of the interactants.

In one case, the process of exchange or interaction tends to emphasize the separate identities and, therefore, motivations of the exchangers leading to a stress on independence. In the other, it tends to emphasize their relatedness and reciprocal responsibilities stressing interdependence.

The qualities of the relationships invoked in exchange in the two orientations are very different. Not only are perceived relationships specific to communities, so too are the perceived qualities that inhere in relationships. How similar their understandings are will largely depend on the nature of the historical connections that have existed between their communities and the degree to which the hegemonies 11 of their communities have interacted over time Throughout their lives, people in communities are constantly corrected and disciplined whenever their interactions or their understandings do not conform to those considered accurate in their community.

In order to understand the ways in which communities build their categorizational models and then from them construct models of community organization and individual interaction, we are going to address two related sets of structures.

Primary ideology The first set of structures is the set of categorizational models that all members of a community or set of related communities hold in common.

We are going to call these fundamental organizational models primary ideology. The criteria that produce both the categorizational framework and its internal categories and relations are primary ideological presumptions.

These are the most basic understandings people have of their worlds, in terms of which categorization proceeds. Any attempt to alter these understandings attacks the ability of people who hold them to think, and therefore to interact meaningfully with their environments.

Most people, when asked to explain their understanding of primary ideological presumptions, find it very difficult just as they find it difficult to explain why they place words in a particular order in their sentences or why certain words should always, never or only in certain contexts appear together.

One of the features of the presumptions is that they are taken for granted. This makes it very difficult to research primary presumptions since people, anywhere, will consider questions related to the definition of the assumptions to be inane.

One should not question the obvious, particularly when the people being questioned find it difficult to express their understandings or even focus on the issues being raised. It needs to be remembered, however, that primary ideological presumptions are not universally held understandings of the world.

They are the understandings that are required by the most basic categorizational models of the community. So, not only should they not be questioned, they cannot easily be altered.Hunger and satiety are alphabetnyc.com represents the physiological need to eat alphabetnyc.comy is the absence of hunger; it is the sensation of feeling full.

Appetite is another sensation experienced with eating; it is the desire to eat food. There are several theories about how the feeling of hunger arises.

C-reactive protein (CRP) a protein that is produced in the liver in response to alphabetnyc.com is a biomarker of inflammation that is strongly associated with the risk of cardiovascular events, such as myocardial infarction and stroke.

Calcification the process of deposition of calcium salts. In the formation of bone this is a normal condition. Overweight and obesity are defined as abnormal or excessive fat accumulation that may impair health.

Body mass index (BMI) is a simple index of weight-for-height that is commonly used to classify overweight and obesity in adults.

It is defined as a person's weight in kilograms divided by the square. Social & Economic Injustice. Socially and economically, we have created great disparities of wealth.

A minority of the world's population (17%) consume most of the world's resources (80%), leaving almost 5 billion people to live on the remaining 20%.

Obesity and overweight

Social & Economic Injustice. Socially and economically, we have created great disparities of wealth. A minority of the world's population (17%) consume most of the world's resources (80%), leaving almost 5 billion people to live on the remaining 20%. People and ideas systems As outlined by Andrew Roberts of Middlesex University, London.

Introductory sketches of the ideas of theorists, linked to Andrew Roberts' book Social Science History and the Society and Science History alphabetnyc.comped from a course document "Outline of the theorists we could cover" (February ), the web .

Hunger - Wikipedia