What is Transnationalism?

Transnationalism is a term used to describe the processes and practices that transcend national borders and boundaries. Transnationalism refers to the interconnectedness of people, ideas, and cultures across different countries and regions, and the ways in which these connections shape and are shaped by political, economic, social, and cultural forces.

At its core, transnationalism is a way of understanding the world as a complex and interconnected system, rather than as a series of isolated and discrete entities. Transnationalism emphasizes the ways in which globalization, migration, and technological change have transformed the ways in which people interact with each other and with the world around them, and how these changes have created new opportunities and challenges for individuals and societies alike.

One of the key features of transnationalism is its focus on the movement of people across national borders. Transnationalism recognizes that people have always moved across borders in search of new opportunities, and that this movement has increased significantly in recent decades as a result of globalization and other factors. Transnationalism views this movement as a positive force that can bring people together and promote understanding and cooperation between different cultures and societies.

Another key feature of transnationalism is its emphasis on the importance of global networks and communities. Transnationalism recognizes that people and organizations are increasingly connected through a variety of global networks, such as social media, international organizations, and diaspora communities. These networks have the potential to promote communication and collaboration across borders, and to facilitate the exchange of ideas and information between different cultures and societies.

Transnationalism also recognizes the importance of cultural exchange and hybridity. As people move across borders, they bring with them their own cultural traditions and practices, and these traditions and practices often mix and merge with those of other cultures. This process of cultural exchange and hybridity can create new and dynamic forms of cultural expression, and can help to break down stereotypes and promote understanding between different cultures and societies.

Transnationalism is not without its challenges, however. The movement of people across borders can create tensions and conflicts between different groups, and can also raise questions about issues such as citizenship, identity, and belonging. The rapid pace of globalization and technological change can also create economic and social disparities between different regions and countries, and can exacerbate existing inequalities and power imbalances.

Despite these challenges, transnationalism remains an important and influential concept in contemporary political and social thought. By emphasizing the interconnectedness of people and cultures across borders, transnationalism offers a powerful alternative to traditional nationalist and isolationist ideologies, and promotes a more open, inclusive, and collaborative vision of the world.

What is Capitalism?

Capitalism is a socio-economic system that emerged in Europe during the late Middle Ages and developed further in the 18th century. It is a system that is built on the idea of private ownership of the means of production, distribution, and exchange. This means that the businesses and factories that produce goods and services are owned by private individuals or groups, who have the right to make decisions about how they operate and what they produce. In a capitalist system, the primary objective of businesses is to make a profit, which they do by selling their products or services in the marketplace.

One of the key features of capitalism is the concept of free markets, which means that prices are determined by supply and demand, and businesses are free to compete with each other. This competition is seen as a positive force, as it leads to innovation, efficiency, and lower prices for consumers. In a capitalist system, the government’s role is limited, and it is generally seen as a facilitator of economic activity rather than a regulator.

Another important feature of capitalism is the idea of individualism, which places a high value on personal freedom and autonomy. This means that individuals are free to pursue their own interests and to make their own choices about what they do with their lives. In a capitalist system, individuals are also responsible for their own success or failure, and there is no guarantee of equal outcomes.

There are several different types of capitalism, including laissez-faire capitalism, which is a pure form of capitalism with no government intervention; state capitalism, which involves a strong role for the government in economic affairs; and welfare capitalism, which is a hybrid system that combines elements of capitalism and social welfare programs.

Proponents of capitalism argue that it is the most efficient and effective system for creating wealth and promoting economic growth. They point to the many benefits of capitalism, including increased innovation, lower prices, and greater prosperity for individuals and societies. Critics of capitalism, on the other hand, argue that it leads to inequality, exploitation, and environmental degradation. They also argue that capitalism prioritizes profits over people and that it is not sustainable in the long run.

One of the key criticisms of capitalism is that it leads to income inequality. In a capitalist system, those who own the means of production (i.e., the capitalists) are able to accumulate wealth and power, while those who do not (i.e., the workers) are left to sell their labor for wages. This can lead to a concentration of wealth and power in the hands of a few, while the majority of people struggle to make ends meet. Critics argue that this inequality is unjust and that it leads to social unrest and instability.

Another criticism of capitalism is that it leads to exploitation of workers and the environment. In a capitalist system, businesses are driven by the need to make a profit, which can lead them to exploit workers by paying low wages or subjecting them to poor working conditions. Similarly, businesses may also exploit the environment by prioritizing profits over sustainability, leading to pollution and ecological destruction.

Critics of capitalism also argue that it prioritizes short-term gains over long-term sustainability. Businesses may focus on maximizing profits in the short term, without considering the long-term impact of their actions on society and the environment. This can lead to a range of problems, including environmental degradation, social inequality, and economic instability.

Despite these criticisms, capitalism remains the dominant economic system in the world today. It has been adopted by most developed and developing countries, and it has been instrumental in driving economic growth and improving living standards for billions of people around the world. However, the debate over the merits and drawbacks of capitalism is likely to continue for many years to come, as society grapples with the challenges of inequality, exploitation, and sustainability.

What is Neoliberalism?

Neoliberalism is a political and economic ideology that emerged in the late 20th century and has since become one of the dominant paradigms in global governance. It is characterized by a commitment to free market capitalism, limited government intervention in the economy, and the promotion of individual freedoms and rights. Neoliberalism is often associated with the policies of Thatcherism and Reaganomics in the United Kingdom and United States, respectively.

The key tenets of neoliberalism include the promotion of free trade, deregulation of markets, privatization of public goods and services, and a focus on individual responsibility and self-reliance. Neoliberalism is based on the idea that the market is the most efficient mechanism for allocating resources and that government intervention in the economy should be limited to ensuring the functioning of markets, protecting property rights, and enforcing contracts.

Neoliberalism emerged as a response to the economic crises of the 1970s, which were characterized by high inflation, slow growth, and rising unemployment. The Keynesian economic policies of the post-war period, which emphasized government intervention in the economy and the regulation of markets, were seen as ineffective in addressing these problems. Neoliberalism was seen as an alternative that would promote economic growth and stability through the free market.

One of the key aspects of neoliberalism is the promotion of free trade and the reduction of trade barriers. Neoliberalism emphasizes the importance of international trade as a means of promoting economic growth and increasing efficiency. Neoliberals argue that trade barriers, such as tariffs and quotas, restrict competition and increase prices for consumers, and that reducing these barriers leads to greater prosperity for all.

Another important aspect of neoliberalism is the deregulation of markets. Neoliberalism emphasizes the importance of removing government regulations that limit the functioning of markets. This includes deregulation of industries such as finance, telecommunications, and transportation. Neoliberals argue that regulation stifles innovation and competition, and that removing these barriers leads to greater efficiency and economic growth.

Privatization of public goods and services is also a key aspect of neoliberalism. Neoliberals argue that the private sector is more efficient than the public sector in delivering goods and services, and that privatization leads to greater efficiency and lower costs. This includes the privatization of industries such as healthcare, education, and transportation.

Neoliberalism also emphasizes the importance of individual responsibility and self-reliance. Neoliberals argue that individuals should take responsibility for their own lives and that government welfare programs should be limited. This includes the promotion of individual freedoms and rights, such as freedom of speech, freedom of association, and property rights.

Critics of neoliberalism argue that it has led to increased inequality, social and economic instability, and environmental degradation. They argue that neoliberal policies have benefited the wealthy and powerful at the expense of the poor and working class. Critics also argue that neoliberalism has led to the erosion of public services, such as healthcare and education, and that it has led to the privatization of essential services, which can lead to higher costs and reduced access for marginalized groups.

In conclusion, neoliberalism is a political and economic ideology that emphasizes free market capitalism, limited government intervention in the economy, and the promotion of individual freedoms and rights. It has become one of the dominant paradigms in global governance since the 1970s. Neoliberalism is based on the idea that the market is the most efficient mechanism for allocating resources and that government intervention in the economy should be limited. While neoliberalism has been praised for promoting economic growth and efficiency, it has also been criticized for leading to increased inequality and social and economic instability.

What is Cosmopolitanism?

Cosmopolitanism is a philosophical and political ideology that emphasizes the importance of cultural diversity and universal human rights. It is rooted in the idea that all individuals, regardless of their cultural or national background, share a common humanity and should be treated with respect and dignity. At its core, cosmopolitanism is about recognizing and embracing the inherent interconnectedness of the world and promoting a sense of global citizenship.

The term “cosmopolitanism” derives from the Greek word kosmopolitēs, which means “citizen of the world.” In its earliest usage, the term referred to individuals who identified as citizens of multiple city-states in the ancient world. Over time, the meaning of the term expanded to encompass a broader sense of global identity and responsibility.

The central tenet of cosmopolitanism is the belief in universal human rights. According to this view, all individuals, regardless of their race, gender, religion, or nationality, possess inherent value and are entitled to basic human rights such as freedom of speech, religion, and association. This belief forms the basis for many international human rights treaties and agreements.

Cosmopolitanism also emphasizes the importance of cultural diversity and promotes respect for different cultures and ways of life. It recognizes that cultural differences are a natural part of human existence and should be celebrated rather than suppressed or ignored. At the same time, cosmopolitanism acknowledges that cultural differences can also lead to conflict and oppression, and seeks to promote dialogue and understanding between different cultures as a means of promoting peace and justice.

In addition to its moral and ethical dimensions, cosmopolitanism also has important political implications. It calls for a more just and equitable global order in which power and resources are distributed more fairly among nations and peoples. This requires a commitment to global governance and cooperation, as well as a recognition of the interconnectedness of different regions and nations.

Critics of cosmopolitanism argue that it is unrealistic and impractical, and that it fails to recognize the importance of national identity and sovereignty. They also contend that cosmopolitanism can lead to a homogenization of cultures and a loss of diversity.

However, defenders of cosmopolitanism counter that it is not incompatible with national identity and that it actually promotes a more robust sense of national identity rooted in shared values and ideals. They also argue that cultural diversity can be preserved and celebrated within a cosmopolitan framework, and that cosmopolitanism is necessary for addressing global challenges such as climate change and poverty.

In practice, cosmopolitanism has been embodied in a variety of movements and initiatives. One example is the global justice movement, which seeks to promote a more equitable and sustainable global order. Another is the human rights movement, which has played a key role in promoting universal human rights and holding governments and other actors accountable for human rights abuses.

Overall, cosmopolitanism is a powerful idea that has important implications for our understanding of human rights, cultural diversity, and global governance. While it is not without its critics and challenges, it remains a compelling vision for a more just and equitable world.

What is Political Sociology?

Political sociology is the study of the relationship between political power and social structures. It examines how political institutions and actors interact with and shape social structures and how social structures, in turn, affect political power. Political sociology is an interdisciplinary field that draws on theories and methods from sociology, political science, history, anthropology, economics, and other social sciences.

The central concern of political sociology is power. Power is the ability to influence the behavior of others, either by coercion or by persuasion. Political power is the ability to make and enforce decisions that affect the distribution of resources, rights, and duties in a society. Political power can be exercised by individuals, groups, organizations, or institutions.

Political sociology seeks to understand how power is distributed, exercised, and contested in different societies and historical periods. It examines how political institutions, such as the state, political parties, and interest groups, are formed, maintained, and transformed. It also analyzes how social structures, such as class, race, gender, and ethnicity, intersect with political power and shape political outcomes.

One of the key concepts in political sociology is the state. The state is a political entity that exercises sovereign power over a territory and its population. The state has a monopoly on the use of legitimate force and is responsible for providing public goods and services, such as security, justice, and welfare. The state also regulates the economy, controls the flow of information, and represents the country in international relations.

Political sociologists examine how the state is organized, how it functions, and how it interacts with other social institutions and actors. They study the different forms of the state, such as democratic, authoritarian, and totalitarian regimes, and how they affect political outcomes. They also analyze the relationship between the state and civil society, which includes non-governmental organizations, social movements, and grassroots organizations.

Another key concept in political sociology is social inequality. Social inequality refers to the unequal distribution of resources, opportunities, and rewards among individuals and groups in a society. Social inequality can be based on various factors, such as income, wealth, education, occupation, race, gender, and ethnicity.

Political sociologists examine how social inequality is produced, reproduced, and challenged by political power and social structures. They analyze the role of the state in promoting or reducing social inequality through policies such as taxation, welfare, education, and affirmative action. They also study the strategies used by social movements and other forms of collective action to challenge and transform social inequality.

A third key concept in political sociology is globalization. Globalization refers to the increasing interconnectedness of the world’s economies, cultures, and societies. Globalization has been driven by advances in communication, transportation, and technology, and has led to increased trade, migration, and cultural exchange.

Political sociologists examine how globalization affects political power and social structures at different levels, from the local to the global. They analyze the impact of global economic and political institutions, such as the World Bank, the International Monetary Fund, and the United Nations, on national governments and local communities. They also study the emergence of transnational social movements and the role of global civil society in promoting social justice and human rights.

Political sociology employs a range of theoretical and methodological approaches to study political power and social structures. Some of the key theoretical perspectives in political sociology include Marxism, liberalism, feminism, postcolonialism, and cultural studies. These perspectives offer different ways of understanding the relationship between politics and society, and provide different tools for analyzing political power and social structures.

Political sociologists also use a variety of research methods, including surveys, interviews, ethnography, content analysis, and comparative analysis. These methods allow them to gather data on political attitudes, behaviors, and structures, and to analyze patterns and trends over time and across different contexts.

What is Configurationalism?

Configurationalism is an approach to social theory that emphasizes the importance of understanding the configurations, or patterns, of social phenomena rather than reducing them to isolated variables or causes. Configurationalism seeks to understand how different elements of social life – such as institutions, practices, norms, and values – are interrelated and contribute to the overall structure and functioning of society.

The origins of configurationalism can be traced back to the work of German sociologist Max Weber, who emphasized the importance of understanding the interplay of different social factors and the complexity of social reality. However, configurationalism as a distinct approach emerged in the mid-twentieth century, with the work of scholars such as Talcott Parsons, Robert Merton, and Charles Tilly.

At its core, configurationalism argues that social phenomena cannot be reduced to a single factor or cause. Instead, it emphasizes the need to study how different elements of social life are interrelated and contribute to the overall structure and functioning of society. This approach is often contrasted with reductionist approaches that seek to explain social phenomena through isolated variables or causes.

Configurationalism also emphasizes the importance of context in shaping social phenomena. It argues that social phenomena can only be understood in relation to the broader social, cultural, and historical context in which they are embedded. This means that social phenomena cannot be understood in isolation from their broader social and cultural context, and that social researchers must take into account the specific historical and cultural factors that shape social life.

One key aspect of configurationalism is its focus on the interplay of different social institutions and practices. Configurationalists argue that social institutions – such as the family, the economy, and the state – are interrelated and contribute to the overall structure and functioning of society. They also emphasize the importance of understanding how social practices – such as language, rituals, and traditions – are embedded within social institutions and contribute to the broader social order.

Another key aspect of configurationalism is its emphasis on understanding the role of values and norms in shaping social phenomena. Configurationalists argue that values and norms play a crucial role in shaping social institutions and practices, and that they are deeply embedded within the broader social context. They also emphasize the importance of understanding how values and norms change over time and across different social contexts.

Configurationalism has been applied to a wide range of social phenomena, including social movements, political institutions, cultural practices, and economic systems. It has also been used to analyze the relationship between different social phenomena and to identify patterns and trends across different historical and cultural contexts.

One example of configurationalism in action is the study of social movements. Configurationalists argue that social movements cannot be understood in isolation from the broader social and cultural context in which they emerge. Instead, they emphasize the importance of studying how social movements are embedded within social institutions, how they are shaped by cultural values and norms, and how they contribute to broader social change.

Another example is the study of political institutions. Configurationalists argue that political institutions are deeply embedded within the broader social context and cannot be understood in isolation from other social phenomena. They emphasize the importance of understanding the interplay of different political institutions – such as the executive, legislature, and judiciary – and how they contribute to the overall structure and functioning of society.

In conclusion, configurationalism is an approach to social theory that emphasizes the importance of understanding the configurations, or patterns, of social phenomena rather than reducing them to isolated variables or causes. It emphasizes the interplay of different social institutions, practices, norms, and values, and the importance of context in shaping social phenomena.

What is Hegemony?

Hegemony is a concept that refers to the dominance of one group or nation over others, either through the use of force or through the acceptance of its cultural, economic, or political power. The term comes from the Greek word “hegemonia,” which means leadership or rule. The idea of hegemony has been used in a variety of contexts, including in political science, international relations, sociology, and cultural studies.

In political science and international relations, hegemony refers to the dominance of one state or group of states over others. This can be achieved through economic power, military might, or cultural influence. In the international system, hegemony has often been associated with the idea of a “superpower,” a nation that has significant influence over other nations and can shape global politics and economics. For example, the United States has been considered a global hegemon since the end of World War II due to its economic and military power.

In sociology, the concept of hegemony refers to the ways in which dominant groups in society maintain their power and influence over other groups. This can be achieved through cultural practices, such as language, art, and media, as well as through economic and political structures. According to Marxist theory, hegemony is maintained by the ruling class through control over the means of production and the distribution of wealth.

Cultural studies have also used the concept of hegemony to analyze how dominant cultural values and beliefs are maintained and transmitted. According to cultural studies, cultural hegemony refers to the ways in which dominant cultural values and beliefs are reproduced and reinforced through cultural practices such as media, education, and language. For example, the dominant cultural values of consumerism and individualism in Western societies are often reinforced through advertising and popular media.

The concept of hegemony is important because it highlights the ways in which power is maintained and exercised in society. It also highlights the importance of cultural and ideological factors in shaping political and economic systems. Hegemony is not necessarily a negative or positive phenomenon, but rather a neutral term that can be used to describe the dominance of one group over others. However, the implications of hegemony can be negative if it leads to oppression or the marginalization of certain groups in society.

Critics of the concept of hegemony argue that it is too simplistic and does not take into account the complexity of power relations in society. For example, the idea of a single dominant group or nation may not accurately reflect the diversity of political and cultural forces at work in a given society or international system. Additionally, the concept of hegemony may be too focused on the idea of power as domination, rather than on the possibility of cooperation and collaboration between groups.

Despite these criticisms, the concept of hegemony remains a useful tool for analyzing power relations in society and international politics. It highlights the ways in which dominant groups maintain their power and influence, and how this power can be challenged and resisted by marginalized groups. By understanding the dynamics of hegemony, it is possible to work towards a more equitable and just society, where power is distributed more fairly and the voices of all groups are heard.

How to Cure Hemorrhoids Naturally: Learning from My Own Experience

In my other post, I talked about the nature and causes of hemorrhoids, as well as the common remedies which will help relieve you temporarily from pain, itching and bleeding. Today, I will be sharing with you the secret that I have discovered on how to cure hemorrhoids naturally. This secret involves a very simple method. So, it’s not at all difficult to follow.

Before I proceed, I have to tell you that this method does not require you to follow a strict diet, unless you want a healthy lifestyle. My method allows me to enjoy my favorite blueberry cheesecake and brewed coffee, without having to worry about exposing myself to hemorrhoids attack. In fact, I indulge occasionally on alcohol and remain hemorrhoids-free.

My method does not also require you to follow a rigorous exercise, unless you want to achieve a fantastic physique. Of course, I’ve always wanted to do regular exercise. And who would not want that? But the nature of my work, which demands much of my time, kept me from regular exercise.

So, you see, I don’t follow a strict diet and rigorous exercise and yet I remain hemorrhoids-free. I’m pretty sure you will be able to get rid of your hemorrhoids too while at the same time enjoying the foods that you love to eat and taking control of your time.

Let me now walk you through my secret that enabled me to get rid of my hemorrhoids naturally and completely.

Blame it on the colon

Let me get straight to the main point of it all: the colon is the primary culprit behind any hemorrhoids attack.

When I was still suffering from hemorrhoids between 2006 and 2009, I tried all the available remedies out there, including that crazy sitz bath. But all of these methods did not work. They only provided me with temporary relief from pain, itching and bleeding. So, I continued to research on the best hemorrhoids remedies. I came across an article that talked about how a dirty colon contributed significantly to hemorrhoids attacks.

The article’s main contention is that the rise of hemorrhoids can be traced back to the colon. Because we have been eating too much processed foods for years, the toxins contained in these foods accumulate over time. This results in blockages in the colon tissues causing them to inflame. When this happens, the ability of the colon tissues to filter substances is reduced. Normally, they only allow water, vitamins and minerals to pass into the bloodstream. But when inflamed, harmful substances can now enter into the bloodstream. Harmful organisms such as fungi, bacteria, and other parasites bring about numerous diseases, including swelling of the rectal area. And that’s how hemorrhoids arise. I will not discuss the anatomy of the colon here. I’ll leave that to the experts. For now, it’s enough to know that hemorrhoids arise because we have accumulated too much toxins into our body. Thus, colon cleansing is the very first step in curing hemorrhoids.

At first, I was hesitant to do a colon cleansing because many articles in the internet say that it is not very effective.  It does not guarantee to remove all the toxins out of the body. Also, I was told many times (and I as mentioned in my previous post), the common causes of hemorrhoids are repeated straining when defecating, sitting for a long period of time, and the lack of regular exercise. These are somewhat not related to dirty colon. But because I was so desperate to get rid of my hemorrhoids, I did cleanse my colon by taking high-fiber diet. And lo, after few days, my hemorrhoids shrank. The itching and bleeding began to disappear. Indeed, at this very early stage, I could say that if people suffer from hemorrhoids, then they have to blame it on the colon!

The power of greens

I am now convinced that hemorrhoids attacks are caused by a dirty colon. Thus, the first step in curing hemorrhoids naturally is to cleanse the colon. Yes, you read it right! I did cleanse my colon. How? Simply by taking in high-fiber diet. I did not buy any colon cleansing products in the market, although there’s nothing wrong if you opt for these commercially produced colon cleansing products.

In my case, I just took advantage of the natural resources available in our locality: the green leafy vegetables. The advantage of green leafy vegetables is that they are cheap. Also, we can reap so many health benefits that are not even directly related to curing hemorrhoids.

So, I experimented on these green leafy vegetables. As far as I can remember, I did this experiment in early 2009. That’s more than two years after I had my first terrible experience with hemorrhoids.

One day, I went to a local farmers’ market and bought bunches of green leafy vegetables. I have moringa, bok choy (aka pechay), alugbait (aka Malabar spinach), and jute (aka saluyot). Of course, you can have whatever green leafy vegetables you like in your local farmers’ market. You can also head straight to the vegetable section in your local grocery store and see what’s available there.

Now, I washed my green leafy vegetables, sorted them out, and then placed them in big plastic boxes. I then put them in the fridge so I have a daily supply of high-fiber diet.

So, how did I cleanse my colon using this awesome stuff?

I produced a smoothie out of my green leafy vegetables by blanching and then blending them. During the first week, I had my smoothie three times a day, preferably every before meals. I usually took a glass of green smoothie early in the morning, at least 30 minutes before I had my breakfast. And then I took plenty of water during the day. An increase in fluid intake is necessary because in my research, the fiber in these green leafy vegetables will absorb more water.  So if you don’t take enough fluids, there’s a tendency that you will release hard stool which may cause more straining when you defecate. So, if you try my method, don’t forget to drink plenty of water during the day.

In my experience, drinking green smoothie at least 30 minutes before I had my breakfast worked well in cleansing my colon. Obviously, because my stomach was still empty. So the fiber of my green leafy vegetables targeted directly and scraped off the toxins that have been deposited in the lining of my intestine over time. And I have to tell you honestly that during my first day of this natural detoxification process, I began to see an improvement in my bowel movement right away. In fact, the following day, I began to release dark massive stool. It was clearly a sign that my colon had been gradually cleansed. After a few days, I noticed that my hemorrhoids considerably shrank, the bleeding significantly reduced, and the pain started to disappear.

How did the fiber in these green leafy vegetables work in curing my hemorrhoids naturally?

Well, honestly, I don’t exactly know. I’m not an expert in colon anatomy. But as you can see, the smoothie that I made out of my green leafy vegetables cleansed my colon naturally. I believe that this high-fiber diet had removed the toxins that have been deposited in my intestine walls for years. So, I really believe that a clean and well-functioning colon is the key to curing hemorrhoids naturally.  And hey, after several weeks of taking this smoothie on a daily basis, my hemorrhoids were gone. There was not a single drop of blood in my stool as I no longer strain every time I defecated. And after more than 2 years of taking this smoothie on a daily basis, I am completely hemorrhoids-free. I now live comfortably. No more itching! No more bleeding! No more pain! That’s indeed the power of greens. And that’s my ultimate secret! For me, this is the best way to cure hemorrhoids naturally.

Now, if you don’t have time or it’s hard for you to visit your local farmers’ market to buy green leafy vegetables, you may try those commercially produced colon cleansing products. I’m not sure if those commercial colon cleansing products work as perfectly as the green leafy vegetables, but you may give it a try. You may try the products below. I have researched on them, and they are safe because they are all-natural herbal colon products.

In case you opt for these commercial colon cleansing products, still the key to curing hemorrhoids naturally is to stuff your stomach with enough fiber. So, take the time to grab some high-fiber foods in your local grocery stores. You may have some apple, pineapple, broccoli, and cauliflower, included in your diet—if possible every day. And please don’t forget to drink plenty of water during the day. Also, if you have the time to exercise regularly, then do it. It will speed up the process of curing your hemorrhoids naturally.

I love to touch it

Let’s get a bit ticklish here.

First of all, I want to clarify few things here. When I say, I have gotten rid of my hemorrhoids naturally and completely, that does not mean that I have removed those lumps inside the rectum completely. If I were to remove them completely, I need to have surgery. That’s in no way, natural! And you don’t want that, right? That’s too painful. Also, according to my research, removing those lumps is useless because, as mentioned in the previous article, hemorroidal tissues are part of our normal body structure. Once you have removed those lumps through surgery, another lump will gradually appear if the root cause is not treated. Most importantly, removing these tissues has disadvantages. To recall, these play important role in rectal continence. Removing them permanently may lead to inability to control flatulence or bowel movement.

Okay, let’s get to my next point.

You have to remember that hemorrhoids are swollen and inflamed veins in the rectum and anus. So, when I say that I have gotten rid of my hemorrhoids naturally and completely, what I exactly mean is that I have completely prevented swelling and inflammation of the veins in my rectum and anus. Again, I did that through colon cleansing and stuffing my stomach with high-fiber foods, such as fruits and green leafy vegetables, on a daily basis.

But why bring the issue on the rectal and anal lumps here?

Because I no longer have swollen and inflamed veins in my rectum and anus, I am therefore absolutely hemorrhoids-free. I no longer experience extreme pain and discomfort from the large lumps in the anal area. I am having a perfectly normal anus now, just like any other persons out there who do not have hemorrhoids. However, when I defecate the small lump inside my rectum will protrude. This is because, as I already said, those veins will always remain inside the rectum. Once you start having hemorrhoids attacks, you will always have that, especially when you don’t value colon cleansing

At present, I only have a very small lump which is very easy to push back inside the rectum every time I defecate. If you have severe hemorrhoids, just like mine many years ago, it may take quite some time before you will be able to push the lump easily back inside your rectum. But you don’t have to worry. If you have cleansed your colon thoroughly, you will see considerable improvements within days.

There are few important things to take note when you push that lump back inside your rectum after defecating.

First of all, don’t wash your anus with soap and water before pushing the lump back inside the rectum. In most cases, the lump will absorb water which causes it to engorge. Also, soap can irritate the inflamed tissue and cause more damage. I suggest you use wet wipes in cleaning your anus. I prefer wet wipes over toilet papers because toilet papers tend to get messy. Also, some toilet paper particles will stick in the skin. This will serve as breeding ground for bacteria that worsen the itchiness and infection.

Once the anus is cleaned, you may now push the lump back inside the rectum. You may apply hemorrhoids oil on your lump using your finger and then push the lump gently back inside my rectum. Please note that you can try pushing back your lump inside your rectum while you are still in the process of cleansing your colon.

Using hemorrhoids oil makes it easier for you to do this procedure. I purchased my hemorrhoids oil in our local pharmacy. If your local pharmacy doesn’t sell hemorrhoids oil, then you can buy it online. This is the good thing about the internet, you can buy almost everything you need online.

Please also note that during the first few days of the healing process, you may find it a bit difficult to push the lump back inside your rectum, especially when it has worsen to Grade IV already. Sometimes the lump will come out after few minutes. This is normal because you have not yet thoroughly cleansed your colon. But once your colon is starting to function well, trust me, that lump will never come out after you have pushed it back inside your rectum. When this happens to you, you will begin to live a hemorrhoids-free life. You will be living happily and comfortably!

Now, I understand that you will feel uncomfortable with this procedure. But you have to do it if you want to get rid of your hemorrhoids naturally and completely. You should love to touch that lump. Otherwise, you will continue to suffer from hemorrhoids─forever! Anyway, you just have to do it every time you defecate. I’m positive you will get used to it. I’m sure that would become a normal part of your life, just like brushing your teeth.

The finisher

I just have emphasized above that a clean, well-functioning colon is the key to curing hemorrhoids naturally and completely. But during the early phase of the process of curing your hemorrhoids naturally, I highly recommend that you take an all-natural herbal medicine that would help the healing process faster.

I have tried three products before, but I found Venapro to be very effective (please see link below). Also, Venapro is an all-natural herbal medicine designed specifically to cure hemorrhoids naturally, without the need for surgery.

Venapro comes in two combinations: one that you can spray underneath your tongue and the other is a colon supplement. If you opt for colon cleansing products (just as the ones I introduced above) rather than green leafy vegetables, you can still take Venapro together with these colon cleansing products.  You don’t have to worry about the side effects because it is proven that they are all-natural herbal medicines.

Please take note that you can stop taking Venapro once you noticed that your colon is already functioning well. In my case, I’m no longer taking Venapro for years now. Instead, I am just taking green leafy vegetables smoothie every day, and this is enough for me to get rid of my hemorrhoids completely. I don’t need this medication anymore because my hemorrhoids are gone, forever! I just need to have my wet wipes and hemorrhoids oil all the time so that I can easily push that “very small” lump in my anus back inside the rectum every time I defecate.

That’s all for now. I hope you find my secret in curing hemorrhoids naturally and completely very helpful. In case you have questions, please feel free to comment below.

Also, please visit this site regularly as I will be posting more blogs related to hemorrhoids. I will continue to do research on how to cure hemorrhoids naturally and completely. I will also review top hemorrhoids remedies available today and see if we could incorporate them into my method that I have shared with you.

Happy healing, my friend. May God bless you!

Jim Ravales
Guest Blogger

David Hume’s Theory of Knowledge

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Brief Background on Hume’s Theory of Knowledge

Hume’s theory of knowledge was very much influenced by both Newton’s scientific view of the world and John Locke’s theory of knowledge.

On the one hand, Hume appropriated Newton’s view of the universe in his philosophy. For Hume, following Newton, the universe has its own nature and dynamics which is intelligible by the human mind. What the human mind can hope for, therefore, is to simply describe how the universe works through systematization or the act of putting together the series of events into a single whole.

On the other hand, following Lock, Hume believes that all forms of knowledge come from experience. This explains why Hume rejects the rationalist position that there is a supersensible or transcendent source of knowledge. Yet, Hume’s conclusion is more skeptical than Locke’s. As is well known, Locke argues that knowledge is limited only to things that can be experienced. As a matter of fact, Locke says that reason has no room to operate when it comes to ideas that cannot be experienced, such as freedom and immortality of the soul. For Hume, we need to suspend our judgment when we delve into subjects remote from the affairs of common life and experience. Hume’s position is famously known as “moderate skepticism”.

Key Concepts of Hume’s Theory of Knowledge

On the Nature of Ideas. As Locke argues, ideas come from sensation and reflection. Hume calls it impression. Hence, when we say “impression” in Hume, this includes both sensation and reflection in Locke. And for Hume, ideas come from impression.

Following Locke, Hume claims that out of simple ideas the mind forms compound or complex ideas. For example, out of the simple ideas such as “horse” and “horn”, the mind can come up with a compound idea of a “unicorn”.

According to Hume, ideas that do not represent something in reality is an abstract idea and, therefore, meaningless. The idea of a “unicorn” is an example of an abstract idea because in the first place, there is no unicorn in reality.

Association of Ideas. According to Hume, there is a multiplicity of ideas, yet all these ideas are linked together forming a coherent whole. For Hume, this is made possible by the “laws of association”.

There are three laws of association according to Hume, namely: 

1) resemblance, 

2) contiguity in time or place, and 

3) cause and effect.

In the law of resemblance, Hume says that the idea of one object tends to call to mind ideas of resembling objects. For example, the idea of “man” resembles the ideas of “thinking”, “corporeal”, “mutable”, and “finite”.

In the law of contiguity in time and place, Hume says that when we think, for example, of “Hitler”, we tend to think of the “Holocaust”, “concentration camp”, and “Nazism”.

In the law of cause and effect, Hume says that when we think of, for example, the idea of a “fresh egg falling to the ground”, it calls to mind the idea of a “splattered mess”.

It is important to note that Hume puts more emphasis on the third law of cause and effect. In fact, the law of cause and effect is one of the most important concepts in Hume’s theory of knowledge. This explains why after talking about the law of cause and effect, Hume proceeds to the discussion on “perception” and “reasoning”.

Hume on Perception and Reasoning

Human understanding, according to Hume, is furnished with…

1) the faculty of perception and 

2) the faculty of reason. 

On the one hand, the object of perception are impressions or ideas. On the other hand, the object of reason are propositions.

According to Hume, propositions are either 

1) a priori statements about relations of ideas or 

2) empirical statements about matters of fact and real existence.

Relations of ideas, according to Hume, can be known intuitively or demonstratively. 

For example, the proposition “All triangles have three angles” is an example of a proposition that can be known intuitively.  

The proposition “The sum total of all three angles in a right triangle is equal to 180 degrees” is an example of a proposition that can be known demonstratively.

It is important to note that in relations of ideas, the truth can be established without empirical evidence. In fact, in both examples above, we don’t need to resort to experience before we can truly say that all triangles have three angles or, indeed, the sum total of all three angles in a right triangle is equal to 180 degrees. Through mental processes alone, we can truly say that indeed the propositions above are absolutely true.

Matters of fact, according to Hume, are propositions whose truth can be discovered through experience alone. Consider, for example, the proposition “Sugar is sweet”. Obviously, one cannot really say that indeed sugar is sweet if one has not tasted it. Hence, we can never come to know that sugar is sweet without resorting to experience.

It is must be noted that it is “matters of fact” that concerns Hume. In fact, Hume’s theory of knowledge centers on the idea of “matters of fact”.

Hume asks: “What is the nature of the empirical evidence which assures us of any real existence of matters of fact?”

According to Hume, we are assured of some facts by the present testimony of our senses or by the records of our memory. In other words, for Hume, we know that facts exist in reality simply because we experience them. This explains why Hume was an empiricist.

But the question is by what means do we get beyond such facts? In other words, how can we be sure that such facts exist in reality? This is the central question in Hume’s theory of knowledge, which he developed in his famous work Enquiry Concerning Human Understanding.

So, again, by what means do we get beyond such facts?

According to Hume, it is by means of the relation of cause and effect that we are enabled to make, more or less reasonable, predictions and conjectures that go beyond the data of perception and memory.

But how do we arrive at the knowledge of cause and effect?

The answer, for Hume, is not reasoning a priori (as the rationalists would have us believe) but entirely from experience. Again, for Hume, our knowledge of cause and effect relation remains limited to experience. Of course, the mind steps beyond experience and engage in reasoning. But for Hume, this kind of reasoning is not supported by any argument or process of understanding through relations of ideas or through reasoning a priori. This kind of reasoning, for Hume, is supported by habit or custom.

Now, it must be noted that for the rationalists, cause and effect relation falls under a priori reasoning. In other words, for the rationalists, there is a necessary connection between cause and effect. For example, if it is raining at the moment, then reason tells us that the road must be wet. However, for Hume, in reality there is no necessary connection between two events, between cause and effect. The idea of a necessary connection is produced in the mind not through reason a priori, but through habit or custom. Hence, Hume did not reject the idea of “connection” wholesale. He only rejects the idea of connection employed in metaphysical reasoning, that is, the a priori reasoning in rationalism.

Again, for Hume, there is (necessary) connection only through experience (in common life and practice) which is based on habit

Hence, the only evidence assuring us of any real existence and matters of fact is experience, that is, 

1) the present testimony of our senses, 

2) the records of our memory, and 

3) the causal (experiential) reasoning based on the empirically 

         observed regularities of past experience. As Hume writes:

“Knowledge of reality can only be derived from a careful observation of the ‘constant conjunction’ between contingent events. Where such constant conjunction is observed, we are inclined to attribute a causal relationship between events designated as ’cause and effect’.” See David West, An Introduction to Continental Philosophy (Cambridge, UK: Polity Press, 1986), p. 15.

Spinoza’s Theory of Knowledge

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Introductory Notes on Spinoza’s Theory of Knowledge

One can meaningfully make sense of Spinoza’s theory of knowledge if it is understood within the context of Descartes’ theory of knowledge.

Like Descartes, Spinoza was a rationalist. In fact, Descartes was a great influence on Spinoza. However, Descartes and Spinoza differ on their understanding of thought and extension. We learned from Cartesian dualism that thought and extension are the essence of two causally interacting substances. Hence, in Cartesian philosophy, thought (or mind) and extension are two independent substances. In contrast to this view, Spinoza believes that thought and extension are parallel aspects of one and the same substance. Hence, in Spinoza, there is no dualism; thought and extension are not existing independently from each other.

It is also important to note that The Ethics, which is Spinoza’s magnum opus, provides the key to understanding the entire system of Spinoza’s philosophy. The ultimate aim of the book, which is also the ultimate aim of his philosophy, is human blessedness, a blessedness that is inseparable from “knowledge of the union existing between mind and the whole of nature”. As we can see later, for Spinoza, the greatest goal of human life is to understand one’s place in the structure of the universe as a natural expression of the essence of God. Thus, human blessedness for Spinoza means having adequate knowledge of the motives of what we do, which in turn leads us to engage in deliberate action. In understanding Spinoza’s philosophical system, we should be guided, therefore, by what his philosophy ultimately aims to achieve.

Another important introductory concept that will help us understand Spinoza’s theory of knowledge is the vacuum argument, which is implied in Descartes’ theory of knowledge. For a detailed discussion on Descartes’ theory of knowledge, see “Descartes’s Theory of Knowledge”.

Now, for both Descartes and Spinoza, the vacuum remains a “something”, with size and shape, though it lacks mass, solidity, impenetrability, and the like. For Descartes, an empty space or vacuum remains something real, though it contains nothing perceptible in it. Hence, an empty space or vacuum is just a particularly thin region of a single reality, that is, RES EXTENSA or extended substance. And it must be noted that for Descartes, there is only one extended substance, and it is SPACE.

Spinoza developed this Cartesian thought on empty space. For Spinoza, all physical objects (that is, things) are simply qualities (or modes) of one substance, namely, the whole of SPACE. Thus, for Spinoza, the difference between matter and empty space is just the difference between thick and thin regions of SPACE.

Descartes and Spinoza share the same view that there is only one material reality, that is, EXTENDED SUBSTANCE or SPACE. But they differ on their views of a thinking substance, or RES COGITANS. Descartes thought that there are many spiritual realities (that is, things that have minds) of THINKING SUBSTANCES or RES COGITANS. Spinoza rejects this position. Spinoza argues that there is only one substance, and that there is only one thinking substance, which is identical with material substance. Thus, as we can see later, for Spinoza, reality is ONE. For Spinoza, reality equals substance and all its modes. And for Spinoza, substance and all its modes equal God, or nature (Deus, sive Natura). The discussion that follows briefly sketches the key concepts of Spinoza’s theory of knowledge.

Key Concepts of Spinoza’s Theory of Knowledge

Substance, Modes, and Attributes

Spinoza borrowed the Cartesian notions of substance, modes, and attributes and appropriated them in his philosophy.

Spinoza modified the Aristotelian definition of substance as something or anything that exists in itself. Spinoza agrees with Aristotle that a substance is that which exists in itself. But Spinoza added that “the conception of which does not require the conception of another thing from which it is to be formed” (Ethics, 1d3). In other words, substance for Spinoza is conceived through itself. For this reason, a tree, understood in the Aristotelian sense as substance, is not really a substance for Spinoza because although it exists in itself, it cannot be conceived through itself. A tree (and other material things) exists in time and space, but it is conceived or explained in terms of the laws governing spatial reality. For Spinoza, therefore, there is only one substance and that is Nature.

Nature for Spinoza is the totality of modes. Spinoza understands modes as the sum total of all the qualities and states of a substance, and which are knowable only in terms of an attribute. According to Spinoza, attribute refers to that which the intellect perceives of substance as constituting its essence, namely, thought and extension.

Mind and Body

For Spinoza, modes include not only qualities (for example, hardness, color, and the like), but also things or matter (for example, a tree or a person) in general. Here, Spinoza includes not only physical matter or things but also mental and psychological predicates like thought and feeling.

But unlike Descartes, Spinoza argues that there is no dualism between thought and extension. Rather, thought and extension are two attributes of one and the same underlying reality. Thus, for Spinoza, all modes (that is, everything in nature) fall under attributes (thought and extension). Thus, for Spinoza, an extended substance is identical with a thinking substance. Indeed, for Spinoza, “all extended things are also thinking things”.

Panpsychism

As we can see, Spinoza’s view of Nature falls under Panpsychism, the thesis that all extended things are also thinking things. Panpsychism also holds the belief that everything has a soul. As an adherent of Panpsychism, Spinoza argues all living things also think. A tree, for example, is a thinking thing for Spinoza.

But it must be noted that the term “thinking” for Spinoza is not only limited to mental attributes. For Spinoza, thinking also includes “subconscious desires and perceptions”. For this reason, plants and animals can also be categorized as “thinking things”, but they do not have conscious mental life as humans do. This explains why Spinoza rejects Descartes’ view that it is humans alone who think. Like Hobbes who argues that the mind could just be matter in motion, Spinoza believes that the mind (of humans) differs only in terms of “degree” but not in “kind” from the rest of nature.

Deus, sive Natura (God, or Nature)

The concept of God as Nature is the key to understanding Spinoza’s notion of “reality as one”.

As is well known, Spinoza identified God with Nature. Thus, for Spinoza, God in Himself is identical with God’s creation. As we can see, Spinoza is a Pantheist. Pantheism is a form of naturalism that views Nature as God, where God means the infinite, unitary, and self-existent cause of all existence.

As a Pantheist, Spinoza believes that everything found in Nature is simply and extension of God inasmuch as everything in Nature is part of God.

It must be noted, however, that Spinoza’s view of Nature is a deterministic system, which means that every event taking place within it is caused by another, antecedent event within the system. And because this cause-effect relationship happens within the system, an appeal to a final cause is not possible. Thus, Spinoza tried to transfer the religious attitude of worshipful awe and humble love from “God, the personal creator of Nature” to “God, the impersonal system of Nature itself”.

It is important to note that Spinoza used the term “infinite cause of the universe” rather than “final cause of the universe” in order to show that in the deterministic system of Nature, there is no God as final cause of everything. This is simply because God is Nature in itself. And for Spinoza, cause and effect is simply part of God or Nature, and since this event (that is, cause-effect) happens within Nature, then, again, there is no final cause.

Spinoza’s Moral Teachings

According to Spinoza, the greatest good of human life is to understand one’s place in the structure of the universe as a natural expression of the essence of God. This is what Spinoza calls human blessedness, which is, as already mentioned, the goal of Spinoza’s philosophy.

Human blessedness, for Spinoza, is having adequate knowledge of the motives of what we do, and which leads us to engage in deliberate action. In this way, actions are considered morally good. Again, this only happens when we recognize our place within the grander scheme of reality as a whole. The reason behind this is that if we know that Nature is God, then any action that is harmful to Nature (to everything, especially humans) is an attack on God.

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