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Glasser also posits a "comparing place," where we compare and contrast our perceptions of people, places, and things immediately in front of us against ideal images (archetypes) of these in our quality world framework. Our subconscious pushes us towards calibrating—as best we can—our real-world experience with our quality world (archetypes).
All we then need to add, to get to the fundamental principle of developed communism, is to assume that non-satisfaction of a need is a disadvantage. The corresponding principle of solidarity in respect of need says: if any member of society has an unsatisfied need, each member has a duty to produce its object (if they can).
2 According to Richard West and Lynn Turner, UGT is an extension of Maslow's Hierarchy of Needs that argues that people actively look to satisfy their needs based on a hierarchy. These needs are organized as a pyramid with the largest, most fundamental needs at the base and the need for self-actualization at the top. [17]
Physiological needs include: Air, Water, Food, Heat, Clothes, Reproduction, Shelter [22] and Sleep. Many of these physiological needs must be met for the human body to remain in homeostasis. Air, for example, is a physiological need; a human being requires air more urgently than higher-level needs, such as a sense of social belonging.
An example of intrinsic motivation is when an employee becomes an IT professional because he or she wants to learn about how computer users interact with computer networks. The employee has the intrinsic motivation to gain more knowledge, and will continue to want to learn even in the face of failure. [ 36 ]
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The positive values that are created in human life come into being within a narrow and anxious environment where human beings are cornered by the presence of their decaying bodies as well as pain and discouragement, in a complicated and holistic web of actions in which we are forced to quickly understand diversified social situations and take ...
Frankfurt's examples are significant because they suggest an alternative way to defend the compatibility of moral responsibility and determinism, in particular by rejecting the first premise of the argument. According to this view, responsibility is compatible with determinism because responsibility does not require the freedom to do otherwise.