Hōjōki after several years of living along the banks of Kyoto’s Kamo River, and his text refers to floods, droughts, and the movement of people along the region’s rivers. 2 In using the river as a metaphor to express the tension between permanence and transience, Chōmei voices a prescient awareness of
difficult it can still be to tame the threat of fire or even to insure for it (taming the financial impact and losses): we are, still, not living in a fire-safe world. Natural fires and those in and of large cities, on the macro- and the microscale have occurred in completely different periods, cultural
conference “Environment and Development” in Rio de Janeiro in 1992, it claimed worldwide applicability. More detailed definitions followed, conceiving of sustainable development as actions accomplished by humans that show respect to a variety of living beings, which ensure the preservation of life, nature
Amadeo Bordiga: Who Was He?
Amadeo Bordiga was one of the greatest figures of the Third International. Not by chance did Trotsky, a man rather stinting with praise, characterize his revolutionary thought as ‘living, muscular and full-blooded’. 1 Yet Bordiga
insurance—the reasons for change should be fundamentally located in the cumulative effects of major disasters on the people living in this period. The statistics for major fires will demonstrate that, in light of the continuity of this problem over centuries and the great number of incidents, a simple model
neither the interests of the animal per se nor those of science. In this sense, therefore, these authentic, tangible, living beings might be considered surrealist objects, that is, natural objects that undergo a role change and which, through framing, are intended to unlock human drives and to explore
structure” – would allow it to impose unpopular decisions, which Jonas believes the threats of the future require ( Jonas, 1984 , p. 146). Relatedly, he suggests that socialist societies are better able to stimulate devotion to a cause and a spirit of sacrifice as alife-style.
Yet these potential
In a classic statement outlining the aims and goals of historical materialism from the German Ideology Marx and Engels asserted the following:
The first premise of all human history is, of course, the existence of living human individuals. Thus the first fact to be established is the
encroaching pastoral groups.
The relationship between the Kikuyu labourers and the white settlers tended to be fairly close. Life on a colonial farm was often a tough affair, where poor infrastructure cut one off from commodities. Moreover, the lack of company prompted settlers to find sympathy for
( eawl ) in Laikipia noted in its report in 1968.
However, one thing the settlers were experts in was arranging social gatherings through which they could discuss the various types of challenges alife in the highlands involved. As the eawl
Wherever the independent, pioneering type is