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Rejecting fashionable subjectivist and cultural relativist approaches, this important book argues that human beings have universal and objective needs for health and autonomy and a right to their optimal satisfaction. The authors develop a system of social indicators to show what such optimization would mean in practice and assess the records of a wide range of developed and underdeveloped economies in meeting their citizens' needs.
In a series of essays that explore the notion of what brings significance to our existences, clarifying why we have this longing beyond the present moment and an insatiable dissatisfaction with where we are, scholar Frank Martela tackles the subject of finding meaning in life. With beautiful decorative elements and an engaging design, the book approaches its subject in a readily digestible form. It grapples with some of life’s most pressing questions, like "Is happiness a worthy goal?" and "What is the foundation for meaning in a secular society?" and "Is life an existential void?" yet Martela answers these questions and more in a relaxed, conversational tone and with a wry sense of humor, placing some of life’s greatest philosophical concerns and quandaries into a modern-day context. Martela quickly and concisely gets to the heart of the matter: your place in the world and how to find meaning in life as countless thinkers and philosophers have done before, yet the emphasis here is on what we do with the life we have and how we can make it more meaningful. Part prescriptive and part armchair philosophy book, A Wonderful Life is accessible to everyone, from the well-read scholar to the apprentice as well as anyone curious about how to extract the greatest meaning and sense of purpose from their existence.
This book provides a historical inquiry into the quantification of needs in humanitarian assistance. Needs are increasingly seen as the lowest common denominator of humanity. Standard definitions of basic needs, however, set a minimalist version of humanity – both in the sense that they are narrow in what they compare, and that they set a low bar for satisfaction. The book argues that we cannot understand humanitarian governance if we do not understand how humanitarian agencies made human suffering commensurable across borders in the first place. The book identifies four basic elements of needs: As a concept, as a system of classification and triage, as a material apparatus, and as a set of standards. Drawing on a range of archival sources, including the United Nations Refugee Agency (UNHCR), Médecins sans Frontières (MSF), and the Sphere Project, the book traces the concept of needs from its emergence in the 1960s right through to the present day, and United Nations Secretary-General Ban Ki-moon’s call for “evidence-based humanitarianism.” Finally, the book assesses how the international governmentality of needs has played out in a recent humanitarian crisis, drawing on field research on Central African refugees in the Cameroonian borderland in 2014–2016. This important historical inquiry into the universal nature of human suffering will be an important read for humanitarian researchers and practitioners, as well as readers with an interest in international history and development.
The second part of a set of four volumes seeking to provide an historical and theoretical perspective for consideration of theory and practice in conflict resolution and prevention. The other volumes cover resolution and prevention, and readings and practices in management and resolution.
This book builds an essential bridge between climate change and social policy. Combining ethics and human need theory with political economy and climate science, it offers a long-term, interdisciplinary analysis of the prospects for sustainable development and social justice. Beyond ‘green growth’ (which assumes an unprecedented rise in the emissions efficiency of production) it envisages two further policy stages vital for rich countries: a progressive ‘recomposition’ of consumption, and a post-growth ceiling on demand. An essential resource for scholars and policymakers.
One of the foremost spokesmen for the Third Force movement in psychology, Abraham H. Maslow here articulates one of his prominent theses: the "religious" experience is a rightful subject for scientific investigation and speculation and, conversely, the "scientific community" will see its work enhanced by acknowledging and studying the species-wide need for spiritual expression which, in so many forms, is at the heart of "peak-experiences" reached by healthy, fully functioning people.