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1) policy problem:
a) what are the problems that the policy tries to solve?
green card policy started to be implemented on the third of july in 1992 with the publication of the law number 3816 in the official newspaper. the policy tries to solve the problems of the poor sections in the country about health issues. of course the term ‘poor’ creates a problem here, how can the government understand who is poor or what is the limit of being poor? there were news about the people that died because they had not enough money for medical treatment for years; the policy is trying to solve this problem. government felt itself responsible to find a solution to this problem and with the formation of this law it seems that the problem is solved; but as this is a multi-dimensional process and have very difficult aspects to control during the implementation, it is not absolutely true that the problem is definitely solved.
b) what is the significance of that problem?
people dying because of being poor is an issue that no one can agree and accept. as turkey is trying to be a member of european union for a long time, this problem was affecting turkey’s position and value in the eyes of european countries, because the level of this number of people dying because of this reason is very low in that countries compared to our country. ıt is also a matter of human rights, as we know every human being have a right to live and if they die because of unacceptable reasons it is a violation of that right. so we can see that the problem is very important because the life of an individual is thing we are talking about. at first sight as the problem is very significant the green card policy seems to deal with the issue successfully, but as ı said before lots of problems occurred during the implementation of this policy.
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anarchism, political theory that is opposed to all forms of government. anarchists believe that the highest attainment of humanity is the freedom of individuals to express themselves, unhindered by any form of repression or control from without. they hold that the perfection of humanity will not be attained until all government is abolished and each individual is left absolutely free. one limitation on such freedom, however, is the ban against injuring other human beings. from this limitation arises another: ıf any human being attempts to injure others, all well-meaning individuals have the right to organize against him or her, and the orderly class may repress the criminal class, although only by voluntary cooperation and not under any governmental organization.
the 19th-century french writer pierre joseph proudhon is generally regarded as the father of the system of so-called philosophic anarchism. according to proudhon and his followers, anarchism would exclude...
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persons of the dıalogue: socrates, hermogenes, cratylus
hermogenes. suppose that we make socrates a party to the argument?
cratylus. ıf you please.
her. ı should explain to you, socrates, that our friend cratylus has been arguing about names; he says that they are natural and not conventional; not a portion of the human voice which men agree to use; but that there is a truth or correctness in them, which is the same for hellenes as for barbarians. whereupon ı ask him, whether his own name of cratylus is a true name or not, and he answers "yes." and socrates? "yes." then every man's name, as ı tell him, is that which he is called. to this he replies- "ıf all the world were to call you hermogenes, that would not be your name." and when ı am anxious to have a further explanation he is ironical and mysterious, and seems to imply that he has a notion of his own about the matter, if he would only tell, and could entirely convince me, if he chose to be intelligible. tell me, socrates, what this oracle means; or rather tell me, if you will be so good, what is your own view of the truth or correctness of names, which ı would far sooner hear.
socrates. son of hipponicus, there is an ancient saying, that "hard is the knowledge of the good." and the knowledge of names is a great part of knowledge. ıf ı had not been poor, ı might have heard the fifty-drachma course of the great prodicus, which is a complete education in grammar and language- these are his own words- and then ı should have been at once able to answer your question about the correctness of names. but, indeed, ı have only heard the single-drachma course, and therefore, ı do not know the truth about such matters; ı will, however, gladly assist you and cratylus in the investigation of them. when he declares that your name is not really hermogenes, ı suspect that he is only making fun of you;- he means to say that you are no true son of hermes, because you are always looking after a fortune and never in luck. but, as ı was saying, there is a good deal of difficulty in this sort of knowledge, and therefore we had better leave the question open until we have heard both sides.
her. ı have often talked over this matter, both with cratylus and others, and cannot convince myself that there is any principle of correctness in names other than convention and agreement; any name which you give, in my opinion, is the right one, and if you change that and give another, the new name is as correct as the old- we frequently...
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