Academic literature on the topic 'Nature Effect of human beings on Public opinion'

Jair Bolsonaro’s leadership in Brazil fits into the general modern trend towards a more conservative outlook in various parts of the world. This article attempts to explore the reasons for this shift and to discover the keys to understanding it. The article focuses on the dynamics of political processes in Brazil leading up to Jair Bolsonaro’s rise to power and unfolding in the country today. The central question to which the authors seek answer is: what actors and trends are behind this “turn to the right”? Political attitudes are largely driven by discourses of national identity and self-determination, which are reflected in the very nature of any human. The authors identify the anchoring categories of such identities (faith, labor, family) and trace, in historical perspective, the development of political actors and social groups that shape this breakdown into identity groups and predetermine the political dialogue in the state. The article notes the significant influence of the religious component, with it being reflected even in the presence of Evangelicals among top officials. The armed forces continue to provide political support and maintain their stability as guarantors of order. The decentralization of information through social media has intensified the public outreach, with a more heated debate or even a certain polarization of public opinion, although not necessarily having any effect on domestic or foreign policy decisions. The socio-economic axes on which national decisions are aligned are associated with a feeling of renewal, but in fact many factors point to a lasting conservative orientation.

ObjectiveTo examine the extent, nature and quality of literature on the impact of the COVID-19 pandemic on the mental health of imprisoned people and prison staff.DesignScoping review.Data sourcesPubMed, Embase, CINAHL, Global Health, Cochrane, PsycINFO, PsychExtra, Web of Science and Scopus were searched for any paper from 2019 onwards that focused on the mental health impact of COVID-19 on imprisoned people and prison staff. A grey literature search focused on international and government sources and professional bodies representing healthcare, public health and prison staff was also performed. We also performed hand searching of the reference lists of included studies.Eligibility criteria for selection of studiesAll papers, regardless of study design, were included if they examined the mental health of imprisoned people or prison staff specifically during the COVID-19 pandemic. Imprisoned people could be of any age and from any countries. All languages were included. Two independent reviewers quality assessed appropriate papers.ResultsOf 647 articles found, 83 were eligible for inclusion, the majority (58%) of which were opinion pieces. The articles focused on the challenges to prisoner mental health. Fear of COVID-19, the impact of isolation, discontinuation of prison visits and reduced mental health services were all likely to have an adverse effect on the mental well-being of imprisoned people. The limited research and poor quality of articles included mean that the findings are not conclusive. However, they suggest a significant adverse impact on the mental health and well-being of those who live and work in prisons.ConclusionsIt is key to address the mental health impacts of the pandemic on people who live and work in prisons. These findings are discussed in terms of implications for getting the balance between infection control imperatives and the fundamental human rights of prison populations.

Assumptions about what it is to be human are implicit in most philosophical reflections upon ethical and epistemological issues. Although such assumptions are not usually elaborated into a comprehensive theory of human nature, they are nonetheless influential in beliefs about what kinds of problem are worthy of consideration, and in judgments about the adequacy of proposed solutions. Claims to the effect that one should not be swayed by feelings and loyalties in the making of moral decisions, for example, presuppose that human beings are creatures whose nature is amenable to guidance by reason rather than emotion and are creatures capable of living well when they act as impartially as possible. Analogously, claims to the effect that knowledge, to merit that title, should be acquired out of independent cognitive endeavour uncluttered by opinion and hearsay, suggest that human beings are creatures who can come to know their environment through their own unaided efforts. And claims to the effect that knowledge, once acquired, is timelessly and universally true depend upon assumptions about the constancy and uniformity of human nature across historical and cultural boundaries.

Social media data reveal patterns of knowledge, attitudes, and behaviours of users on a range of topics. This study analysed 4398 tweets gathered between 17 January 2022 and 3 February 2022 related to ecosystem services, using the keyword and hashtag “ecosystem services”. The Microsoft Excel plugin, NodeXL was used for social and semantic network analysis. The results reveal a loosely dense network in which information is conveyed slowly, with homogeneous, medium-sized subgroups typical of the community cluster structure. Citizens, NGOs, and governmental administrations emerged as the main gatekeepers of information in the network. Various semantic themes emerged such as the protection of natural capital for the sustainable production of ecosystem services; nature-based solutions to protect human structures and wellbeing against natural hazards; socio-ecological systems as the interaction between human beings and the environment; focus on specific services such as the storage of atmospheric CO2 and the provision of food. In conclusion, the perception of social users of the role of ecosystem services can help policymakers and forest managers to outline and implement efficient forest management strategies and plans.

The concept of human rights is a long-standing thing in human life on earth. The study of human rights in the form of thought has existed since the time of the Greeks. In Indonesia Law No. 39 of 1999 on Human Rights states that human rights are a set of rights that are inherent in the nature and existence of human beings as creatures of God Almighty and is a gift that is obliged to be respected, upheld and protected by the State, government and every person for the honor and protection of human dignity and dignity. The freedom of personal belonging to it which represents independence presupposes public opinion without interference, obstacles, interference and pressure. In practice there are still rulers who do not provide a good room for the delivery of this right. Enforcement of the rules of freedom of expression is still a struggle so that the goal can be achieved.

Although many studies have suggested that nature-based activities have a healing effect on human beings, there is little research on the underlying mechanism. This study investigated the role of nature connectedness in the relationship between the perception of nature and individuals’ physical and psychological health. We recruited essential workers who participated in disease prevention and control during the COVID-19 pandemic and their family members as the subjects for this study. The stress levels experienced by this group made them an ideal sample. The results of a survey-based study showed that nature-based activities had a positive effect on alleviating state anxiety levels. The results also showed that nature-based activities affected perceived restoration via the feeling of nature connectedness. This study examined the healing effect of nature-based activities that stimulate the five senses and nature connectedness and explored the potential of nature-based treatments for people experiencing high levels of stress.

Summary Mechanisms of valuation of public goods on the agricultural land market - considerations in the context of sustainable development Since the beginning of human civilization, the land has been creating certain utilities which satisfy human needs. When the dangerous side effects of industrial agriculture have occurred intrinsic land utilities are being discovered anew. They have a nature of public goods and constitute a hard core of the sustainable agriculture paradigm. Despite irreversible accumulation of capital in the anthropogenic environment many new utilities of the land come into existence without additional capital and labour outlay. Since they are public goods, they are paid from taxes in great measure. This way an intrinsic land utility takes a form of a financial product and can be called „intrinsic productivity” of land. The aim of the elaboration is to identify the mechanism that make intrinsic land utility transforms into productivity in monetary units. A conducted research consists in deriving a land rent capitalized in land prices and estimating its share in land value in comparison with the share of lease fees in the different regions of Poland in years 2000-2009. In the authors’ opinion since accession of Poland to the UE a market valorizes intrinsic utilities of land, whereas the new role of capital and labour is distribution of those utilities for consumers.

The coronavirus disease (COVID-19) has emerged as the latest and serious public health threat throughout the world. In the absence of prevention and rehabilitation interventions, different countries have implemented shutdown and/or lockout policies to monitor the transmission of the epidemic, resulting of a significant reduction in anthropogenic activities. As a result, this kind of phenomenon is helped to inhibit the environmental degradation activity by reducing various pollutants from the air, water and soil. This condition provided ‘a once-in-a-lifetime’ chance for nature to evolve and recover. This paper discusses the nature of which in terms of its beneficial effect on water, air, the ozone layer, and waste deposition. Finally, the article also presents certain suggestive measures by highlighting the role of government, educational institutes, and a person as a whole in the sustenance of nature under pandemic. Based on the reported effect of the pandemic on the environment, it can be inferred that nature, with or without human intervention, can repair itself to some degree. However, human beings need to aware of saving and supporting to nature instead of involving in constant degradation.

Barokah is an integral part in the world of madrasah education, every second always appear the word from the academic community and customernya. The shift in the paradigm of contemporary education that places an educational output is the final process of transformation in the learning process in madrasah is sometimes broken by a public opinion that all processes are meaningless without baraka. The placement of the supernatural powers above a factual process has become a characteristic of madrasah education from the past to the present time, it is a belief that mensugesti all human beings and knock down the foundation of reasoning that education needs process and the carrying capacity in humanizing humanity or developing human potential accordingly nature that develops naturally and dynamically to suit the needs of the times. The cognitive ability that becomes the icon of life is no longer so urgent as a human driving pilot to fly higher to achieve success, let alone psychomotor no longer be a book to read in the curriculum of life, but different from affective is another face of barokah, in other words who is good ahlaknya then barokah no longer be sugesti and dreams perforated but a real dream that actualized in the success of life in the world and akherat.

The forced removal of 35 Afghan nationals from the UK in April 2003 calls into question the viability of the government's voluntary repatriation schemes and undermines the voluntary nature of return programmes. This article draws on the results of research conducted in 2002 to explore the views of the Afghan community about return. We evaluate three motivations for promoting return programmes: justice-based arguments, where return is the ‘end of the refugee cycle’; human capital explanations, which focus on individual decisions to reverse the effects of brain-drain; and burden-relieving explanations, where return is an alternative to repatriation. Our findings suggest that domestic interest based arguments, rather than those founded on the protection of human rights, are driving the policy-making agenda. Returns are portrayed as a means of relieving the burden on welfare services, and placating an increasingly anti-immigrant public opinion. As well as individuals forcibly removed from Britain, other Afghans are being urged to return by means of financial inducements, and sometimes under the threat of repatriation. In this context, we can discern a new category of ‘non-voluntary’ returns where individual choice has little real meaning.

This present study seeks to determine the bases of our attitudes toward environmental issues. Is it what we think and believe (cognition) about the environment that determines our attitudes or is it what we feel (affect) that informs us. Previous literature indicates that in some areas affect may be a better predictor of attitudes than cognition. Furthermore the environmental education literature suggests that affect may be a key entry point for environmental education Using Zanna & Rempel's (1988) attitude structure model, the present study seeks to replicate and extend the work of Eagly, Mladinic and Otto (1994) using a free response method to elicit beliefs and affects to three environmental issues. Sixty six participants (N=66) were asked to rate their attitudes, and elicit their own beliefs and emotions about the environmental issues. Results from standard regression analyses confirmed that beliefs and affects significantly predicted attitudes toward logging of native forests, emotions predicted attitudes toward restriction of vehicle emissions and beliefs predicted attitudes toward urban development. Hierarchial regression results indicate that even after taking into account the role of cognition, affect significantly contributes to the amount of variance explained in attitudes toward the restriction of vehicle emissions and the logging of native forests. The results indicate that attitudes can be differentially predicted from beliefs and affects and that overall affect and beliefs play an equally important role in the prediction of attitudes toward environmental issues. Directions for future research are highlighted and discussed in light of the specific results obtained by the present study.

Indiana University-Purdue University Indianapolis (IUPUI)<br>In the United States extreme heat events have grown in size and stature over the past 20 years. Urban Heat Islands exacerbate these extreme heat events leaving a sizable portion of people at risk for heat related fatalities. The evidence of this is seen in the Chicago heat wave of 1995 which killed 500 people over the course of a week and the European heat wave of 2003 which killed 7,000 people in the course of a month. The main guiding questions then become how government and the media can most effectively warn people about the occurrence of extreme heat events? Should extreme heat warnings be issued by T.V., newspaper or by radio? Even if warnings are issued will the population at large still change their behavior? Another possible question is whether people most vulnerable to extreme heat will change their behavior? A survey in 2010 by NASA will be the main basis for this analysis. This survey set out to see how well people in Phoenix, Philadelphia, and Dayton responded to extreme heat alerts by changing their behavior.

Text in English<br>Climate change has become part of daily conversations for scholars and activists. Everyone feels entitled to an opinion on either the causes or the prescriptions of mitigation measures. Very few question the ontological existence of climate change or wonder whether their perceptions are pre-empted by over-arching metanarratives or discourses articulated elsewhere. The impact of media and other sources of information on people’s perceptions of climate change are often taken for granted. By using discourse theory, this study aims to uncover taken-for-granted metanarratives within environmentally oriented university Honours student’s perceptions of climate change. These students are majoring in the key areas of Environmental Management studies. It aims at assessing whether their perceptions are, consciously or inadvertently, mis (aligned) to any climate change discourses. In discourse theory, Laclau and Mouffe (1985) argued that within a particular knowledge domain, there are several meaning-conferring articulations (discourses) in a struggle of fixing meaning for particular social events and activities. As such, each discourse aims at negating alternative meanings from alternative discourses and naturalising its own interpretations. Within a particular discourse, actors (individuals or groups) are interpellated i.e. defined within specific confines of action and articulations. This study uses this discourse theory to test these hypotheses. As such, the study came up with three conclusions. First, there is a metanarrative of climate change realism, in which the ontological reality of climate change is taken as a given, with no attempt at individual reflection on its ontology. Secondly, the respondents held a mediated concept of climate change, in which their views largely mirror the conceptualisations of the media and other information sources. Lastly, there is an overarching climate-change aversion metanarrative, in which climate change is regarded as negative, without any distinction between its causes and effects.<br>Development Studies<br>M.A. (Development Studies)

In staking the ground for any new field of science, its distinct character needs to be established. In our opinion, the already large literature on geology and health, including the chapters in this volume, provide two clear arguments for distinctiveness. First, medical geology extends the primary concern of geologists with the interactions between rocks, soils, water, and air to the effects of these interactions on the health of humans and other living organisms. Though one focus of medical geology is the search for the origins of disease in the natural geological background, there is also interest in the obvious benefits that the major, minor, and trace elements and the essential molecules found in soils, surface, and groundwater, and in the air we breathe, bring to health and well-being. Second, this new field is truly cross-disciplinary; it requires the melding of two distinct research efforts, the one focused on geology, with all its subdisciplines, and the other on living forms. Different viewpoints can be myopic, and to increase understanding of the health implications of the natural background requires the involvement not only of a wide range of earth scientists, but also of researchers and practitioners in medicine, dentistry, veterinary science, biology, botany, agriculture, and ecology, among others. From the viewpoint of the life scientists, medical geology could be regarded as a subdivision of “environmental medicine” (Möller 2000). This increasingly important aspect of medicine includes consideration of airborne pathways of disease, ozone depletion, algal blooms, the organohalogens, and mycotoxins found as part of the ‘ecology’ of the built environment (buildings, factories). In general, the purview is any factor in the natural or human environment that affects health. The term “geomedicine” has been used extensively, especially by the late J. Lag (1990). However, unlike the well-established fields of geophysics and geochemistry, in which physics and chemistry are applied to geology, the new field is clearly not about the relevance of medical principles to geology. Rather, it is concerned with the application of geological knowledge and techniques to a more integrated approach to public health.

If killing a single person is considered as a major crime that forbidden by Sharia and law at the international level and at the level of all religions and divine legislation, so what about the concept of genocide!! Here, not just an individual with a weak influence on society is killed, but thousands of individuals, that means an entire nation, a future, energy and human and intellectual capabilities that can tip the scales, and on the other hand, broken and half-dead hearts are left behind from the horrific scenes of killing they witnessed before their eyes, moreover, the massacres of genocide continues to excrete its remnants and consequences for long years and for successive generations, and it may generate grudges of revenge among generations that did not receive the adequate awareness and psychological support which are necessary to rehabilitate these generations to benefit from the tragedies and bitter experiences of life to turn them into lessons and incentives to achieve progress and advancement. Genocide is a deadly poison whose toxic effect extends from generations to others unless it is wisely controlled. Here the role of the international community and its legal, legislative and humanitarian stance from these crimes is so important and supportive. Genocide can be occurred on two levels: external and internal. As for genocide on the external level: this is what happened at the hands of foreign powers against a certain people for colonial and expansionist goals in favor of the occupier or usurper. There are many examples throughout history, such as the Ottoman and British occupations...etc Whereas genocide at the internal level, can be defined as the repressive actions that governments practice against their own people for goals that could be extremist, racist or dictatorial, such as t ""Al-Anfal"" massacre in 1988 carried out by the previous regime against the Kurds in the Kurdistan region. The number of victims amounted at one hundred thousand martyrs, most of them were innocent and unarmed people from children, women and the elderly, and also the genocide which was practiced against of the organizers of Al-Shaibania Revolution in 1991 was another example of genocide in the internal level. It is possible to deduce a third level between the external and internal levels, which is the genocide that is done at the hands of internal elements from the people of the country, but in implementation of external agendas, for example, the scenes of organized and systematic sectarian killing that we witnessed daily during (2007) and (2008), followed by dozens of bloody explosions in various regions throughout the capital, which unfortunately was practiced by the people of the country who were misguided elements in order to destabilize the security of the country and we did not know until this moment in favor of which external party!! In the three aforementioned cases, nothing can justify the act of killing or genocide, but in my personal opinion, I see that genocide at the hands of foreign forces is less drastic effects than the genocides that done at the hands of internal forces that kill their own people to impose their control and to defense their survival, from the perspective of ""the survival for the strongest, the most criminal and the most dictatorial. The matter which actually dragged the country into the abyss and the ages of darkness and ignorance. As for the foreign occupier, he remains an occupier, and it is so natural for him to be resentful and spiteful and to keep moving with the bragging theory of that (the end justifies the means) and usurping lands illegally, but perhaps recently the occupier has begun to exploit loopholes in international laws and try to gain the support of the international community and international organizations to prove the legitimacy of what has no legitimacy, in the end to achieve goals which pour into the interest of the occupiers' country and from the principle of building the happiness and well-being of the occupiers' people at the expense of the misery and injustice of other peoples!! This remains absolutely dehumanizing societal crime, but at least it has a positive side, which is maximizing economic resources and thus achieving the welfare of a people at the expense of seizing the wealth of the occupied country. This remains the goal of the occupier since the beginning of creation to this day, but today the occupation associated with the horrific and systematic killing has begun to take a new template by framing the ugliness of the crime with humanitarian goals and the worst, to exploit religion to cover their criminal acts. A good example of this is the genocide that took place at the hands of the terrorist organization ISIS, that contradictory organization who adopted the religion which forbids killing and considers it as one of the greatest sins as a means to practice the most heinous types of killing that contemporary history has witnessed!! The ""Spiker"" and ""Sinjar"" massacres in 2014 are the best evidence of this duality in the ideology of this terrorist organization. We may note that the more we advance in time, the more justification for the crimes of murder and genocide increases. For example, we all know the first crimes of genocide represented by the fall of Baghdad at the hands of the Mongol leader ""Hulagu"" in 1258. At that time, the crimes of genocide did not need justification, as they were practiced openly and insolently for subversive, barbaric and criminal goals!! The question here imposes itself: why were the crimes of genocide in the past practiced openly and publicly without need to justify the ugliness of the act? And over time, the crimes of genocide began to be framed by pretexts to legitimize what is prohibited, and to permit what is forbidden!! Or to clothe brutality and barbarism in the patchwork quilt of humanity?? And with this question, crossed my mind the following ""Aya"" from the Glorious Quran (and do not kill the soul that God has forbidden except in the right) , this an explicit ""Aya"" that prohibits killing and permits it only in the right, through the use of the exception tool (except) that permits what coming after it . But the"" right"" that God describes in the glorious Quran has been translated by the human tongues into many forms and faces of falsehood!! Anyway, expect the answer of this controversial question within the results of this study. This study will discuss the axis of (ideologies of various types and genocide), as we will analyze excerpts from the speeches of the former regime that were announced on the local media after each act of genocide or purification, as the former regime described at that time, but the difference in this study is that the analysis will be according to a scientific and thoughtful approach which is far from the personal ideology of the researcher. The analysis will be based on a model proposed by the contemporary Dutch scientist ""Teun A. Van Dijk"". Born in 1943, ""Van Dijk"" is a distinguished scholar and teaching in major international universities. He has authored many approved books as curricula for teaching in the field of linguistics and political discourse analysis. In this study, Van Dijk's Model will be adopted to analyze political discourse ideologies according to forty-one criteria. The analysis process will be conducted in full transparency and credibility in accordance with these criteria without imposing the researcher's personal views. This study aims to shed light on the way of thinking that the dictatorial regimes adopt to impose their existence by force against the will of the people, which can be used to develop peoples' awareness to understand and analyze political statements in a scientific way away from the inherited ideologies imposed by customs, clan traditions, religion, doctrine and nationalism. With accurate scientific diagnosis, we put our hand on the wounds. So we can cure them and also remove the scars of these wounds. This is what we seek in this study, diagnosis and therefore suggesting the suitable treatment "