Essay On Social Media Advantages And Disadvantages In Urdu

[Shari Alvine]

Doyou ever ask yourself why is family important? In our world of pervasive screen time and social media, many of us have actually become less social in the ways that are not only beneficial, but essential to our mental and physical well-being. A Cigna study from the American Journal of Health Promotion indicated that excessive social media use is one of the biggest risk factors for loneliness.

We need in-person interactions to reap the full benefits of social connection. Those who experience less loneliness cultivate meaningful relationships, including a social network and a committed relationship.

Why is family important? Some advantages of spending time with family are increased happiness and satisfaction. Studies have shown that spending time with family can help reduce stress and anxiety, lead to a healthier lifestyle and lengthen your life. Family gives you motivation to be the best version of yourself. At Highland Springs you can enroll in family counseling where there are trained therapists that specialize in helping to restore family relationships.

Children who are spending time with their family have shown less risk of behavioral issues, such as violence and substance abuse. When they receive positive attention for positive behaviors, it increases their desire to continue those healthy patterns. Being with family and doing activities together also provides an outlet for pent-up emotions that could otherwise lead to unhealthy decisions. Family is so important when it comes to a child (or teenager) bringing problems to you, because your advice can allow them to become better equipped to cope with problems and make positive choices.

Spending time with family builds confidence for all of its members. Parents can teach children to build self-esteem through specific skills such as problem solving and communication. They can also model the ability to love oneself without degrading others. For parents and children, confidence grows simply with the knowledge that they are valued and appreciated by their loved ones.

The memories you create together will instill in children a desire to foster that same loving atmosphere in their own future homes. Family is so important because, through your example, your kids learn important caregiving skills that they can use one day. They may even practice now by copying your behaviors when they interact with siblings.

Stress also significantly affects aspects of physical health, such as fatigue, blood pressure, and heart health. The Annals of Behavioral Medicine conducted a study that found when people discussed hardships in their lives with a friend beside them (instead of alone), they had lowered pulse and blood pressure readings.

Healthy relationships could increase your lifespan up to 50%. Combine all the physical and mental health benefits discussed above, and you can see why family time has been linked to living a longer, healthier, happier life. Even those with unhealthy physical habits, but a strong social network live longer than those without these relationships.

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[2] See Barnes and Kaase 1979. Social movements are not aberrations. Rather they are continuous with modern political culture. Social theorists like Alain Touraine and Amitai Etzioni define modern and postmodern societies by their responsiveness to social movements and social conflicts. Touraine makes social movements the constitutive element of modern and postmodern societies. See Touraine 1977, 1981; Etzioni 1968.

[6] Some, primarily Marxists, have interpreted these new social movements as the protests of the privileged, that is, as expressions of a new class or at least the new strata of an educated elite seeking to protect or to better its social standing against opponents in the old society, including both capital and labor. Alvin Gouldner's new class theory is a variation on this theme, as are the more traditional Marxist accounts of "proletarianization," "new working class theory," and the various attempts at structuralist class analysis, from Poulantzas to E. Wright.

[7] Let me be clear that this does not mean, except of course from a particular theoretical and political point of view, that they thus lost their mission or suffered embourgeoisment and the like. How one interprets this alteration, if it really was that, is a matter of preference, which I have discussed elsewhere (Eyerman 1981).

[8] Again, interpreting this development is a matter of preference and there are differences of opinion. Walter Korpi (1979), for example, sees this development as an expression of increased power and maturity. From a more radical Marxist point of view the opposite would be the case.

[9] This research, which is funded by the Swedish Humanities and Social Science Research Council (HSFR), compares the development of environmentalist movements in Sweden, Holland, and Denmark. For an example of another issue related to this discussion, see Cramer, Eyerman, and Jamison 1987.

[1] The ambiguity of our modern condition resides in this: On the one hand scientific and technological advances have become rationalized and institutionalized as an integral part of the modern order. On the other hand the meaning of that order for its actors, which is also an integral feature of the motivational dispositions of human beings in seeking and pursuing socially approved goals, is no longer assured, not even by scientific knowledge. At best the scientist replaces John Bunyan's "Christian" (in Pilgrim's Progress ) as the modern pilgrim. At worst the scientist, in the never-ending quest for empirical certitude as a substitute for the certitude of faith, continually undoes the meaning of the world.

[2] I refer here not simply to political institutions but to various other institutions in which political authority has lost its diffuse aura, including the nuclear family and educational institutions.

[4] Paulo Freire has broadly designated this orientation as the "magical level of consciousness" (Freire 1973, 44). The phrase is suggestive, but in terms of this analysis it is better to think of a "premodern" and "modern" magical consciousness. The premodern magical consciousness conceives the forces that alter the operations of the world as being ultimately beyond human control, albeit capable of being invoked by special human agents or by some rituals some of the time. The modern magical consciousness denies a transcendent reality but accepts that the world can be transformed (even radically, as in the case of millenarian and revolutionary movements) from its natural appearances and operations solely by human means.

[5] The long-neglected studies of Seillire (1907, 1908, 1911, 1918) on mystical and neo-romantic currents in the ideologies of imperialism, pan-Germanism, and Marxist socialism merit reconsideration in the present context.

[2] Poulantzas (1974) represents what must be regarded as a deviant Marxist view in this respect. His conceptualization of modern class structures would apparently require him to recognize, along with liberal theorists, a numerically declining working class, together with what he would regard as an expanding "new petty bourgeoisie." It is difficult to resist the conclusion that criticism by other Marxists of the position adopted by Poulantzas has been as much inspired by the uncongenial nature of its political implications as by preexisting theoretical disagreements. Thus, for example, Wright complains (1976, 23) "It is hard to imagine a viable socialist movement developing in an advanced capitalist society in which less than one in five people are workers." For an incisive critique of recent Marxist debates on class structure and action. see Lockwood (1981).

[3] This point could scarcely be better demonstrated than by the very extensive literature generated by British industrial sociologist under the affliction of "Bravermania." See, purely for purposes of illustration of the generally prevailing incoherence of theory and evidence, the recent contributions of Crompton and Jones (1984) and Penn and Scattergood (1985) and the earlier debates to which these authors refer. It must, moreover, be recognized, as argued elsewhere, that

even quite indisputable evidence of degrading derived from particular case-studies can be of little value in defending the degrading thesis against the upgrading thesis in so far as the argument is about class structures . Supporters of the latter thesis do not seek to deny that deskilling or other forms of degrading occur (although they might wish to see these as integral to the development of industrial, rather than of specifically capitalist, societies); but they would still maintain that the net result of technological and organisational change over the economy as a whole is an increase in skill levels and in proportion of the work-force in salaried or bureaucratic conditions of employment . In other words, macro-sociological arguments can only be adequately discussed on the basis of macro-sociological data. (Goldthorpe and Payne 1986, 23)

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