Development of High Technologies as an Indicator of Modern Industry in the Eu
The article tries to classify the EU states in terms of the advancement of structural changes in their industries on the basis of the increase in the share of advanced technologies in total industrial production, labour, added value, and surplus. In the times of the knowledge-based economy the ability to produce high-tech goods, the demand for which is growing much faster than for traditional goods, indicates the level of modernity of industry.
The dynamic growth of the demand for knowledge-based high-tech goods results from the evolution of consumer habits, which are predominantly driven by educated and rich societies who demand that their sophisticated needs met. An important role in stimulating this demand is played by modern media as they instantly deliver information on the latest technical developments and are very efficient in transferring patterns of consumerism. The ability to adapt the structure of production to the needs of the market is crucial in defining a state's position in the international exchange of goods. This is due to the fact that the national technology is tightly interwoven with export abilities.
In the context of reflections on modernity, an increasingly widespread belief seems to be emerging: the subject at which it is necessary to direct our attention, to which to throw a lifeline as it were, is the concrete and real human being, alone and at the same time besieged by increasingly tight and numerous systemic schemes. Are the “human subject” and his social context only undergoing a deep transformation, or are they actually in danger? This “new” knowledge involves all the humanistic and social sciences, such as philosophy, anthropology, psychology, economics, political science, and theology, in a sort of fusion and pact for mankind.
Great spiritualities include life experiences and ideas that reverberate on everyday life, lifestyles, and culture. From the very beginning, Chiara Lubich’s spirituality, is based on two fundamental concepts: unity and forsaken Jesus, has been perceived as a new way to know God, but also as an idea that is able to renew human life, as well as to penetrate social and cultural realities.
The significant social and cultural transformations which took place in recent decades brought about significant changes in the way couples interact and deal with “the risk of bonding”. The vulnerability that characterizes the couple in post-modernity is the consequence of these changes. The application of a co-therapy model with couples in crisis is based on the premise of mutual gift, which has to be understood as both an exchange of expertise and professionalism to the benefit of the couple, and as a bond of unity between co-therapists. The work that follows suggests some reflections which originate from the co-therapy model.
The novelty of this model originates from the fact that the clinical work is based on two connected and complementary aspects: a deep attention towards the patient and a deep attention towards the relationship between the co-therapists. Both of these aspects are characterized by the dimension of gift.
In this clinical model therapists transform any specific suffering lived by the couple in a positive relational experience between themselves which then becomes an example for the couple. Thus, for example, the inability to understand each other that the couple lives is contrasted by the capacity to listen to each other in a deep and authentic way by the therapists; the attitude of prevailing over each other in the couple, is counterbalanced by the therapists’ attention towards each other. And so on. This act of “overturning the limit” seems to reveal the therapeutic potential that a model of co-therapy, based on a new humanism, can offer to the clinical work with couples in crisis.
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