Andras Arato. Regulatory Affairs, Labelling Specialist. PharmaLexThe University of Freiburg. Freiburg und Umgebung, Deutschland Kontakte. andrás arató coca cola. András Arató ist eben nicht umsonst als „Hide the Pain“-Harold bekannt geworden.
Hide the Pain Harold sucht nach Investoren, um seinen Traum zu verwirklichenAndrás Arató wurde als "Hide the Pain Harold" im Internet zum Star. Foto: Internet. Memes haben die er-Jahre geprägt. Keine politische oder. andrás arató coca cola. András Arató ist einer der bekanntesten Ungarn im Internet. Früher war er von Beruf Elektroingenieur, seit einigen Jahren ist er aber allerdings.
Andras Arato Navigation menu VideoAndrás Arató ndrás Arató was suddenly thrust into the limelight when his stock photos began appearing in a number of memes. Dating back to , Arató’s image became known to the world as “Hide the Pain Harold,” a character used to express suppressed pain or discomfort. At first, Arató was startled to discover that his face was being used across the web in such memes, but as time passed, he. Arató András (Budapest, május –) a Klubrádiót működtető Monográf Zrt. elnök-vezérigazgatója, fotóművész.Állampolgársága: magyar. Spread. On October 23rd, , a Facebook page for Hide the Pain Harold was created. Another Facebook page was created on January 1, This was titled "Maurice" (his alternate name) and has over 10k artestaoistas.com May 5th, , Harold's stock photos inspired a lengthy tribute thread on 4chan's /b/, crafting a fictional story about an unhappy old man working as a stock photography model.
His operating procedure was somewhat scholastic. He critically assessed the adequacy of their efforts to analyze the social dynamics, stratification, crisis potentiality and legitimating ideology of state socialist societies.
In all this, Arato sought to model himself on Marx by analyzing and criticizing the exploitative, hierarchical dimensions of the social formation.
He recognized, however, that the theoretical tools offered by Marx himself — that is, historical materialism — were often used by state socialist societies to veil their politically based class inequalities, not expose them.
Further, Arato argued that Marxian writers were typically trapped by the problematic of Marx's philosophy of history, which could only conceive of two possible modern industrialized social formations — either capitalism or a progressive socialist society.
Despite the richness of his efforts, Arato saw little connection between his exercises in social system analysis and active social movements aiming to transform state socialism.
This transition, where Arato left his work to the gnawing criticism of mice to repeat Marx's quip , paralleled similar shifts among East European critical intellectuals.
Arato noted that abstract ideal typical models of social system dynamics often failed to incorporate considerations of national histories and cultural traditions, along with inherited social institutions.
Furthermore, such analyses of systems reproduction dissecting the dynamics and instrumental logics of state and markets typically ignores the normative and institutionalized categories of the lifeworld and civil society that might support an autonomous social domain of solidarity and open public communication, which is also the terrain of social movements.
It is precisely to these ideal categories of social autonomy separate from the state, or civil society, that Arato shifted in his third stage.
By civil society, Arato and writers in Poland, Hungary, but also France and South America  meant a social space outside state or corporate control where groups and individuals could engage in something approximating free association and communication among equals.
This social space ideally entailed whole sets of laws, rights, and institutions to help secure individual autonomy and public freedom.
In civil society's fully developed modern form, Arato wrote, such a realm is protected by legal rights, possesses channels to influence the separate institutions of economy and state, and has a developed organizational life and media organizations to enhance social communication and strengthen social relations.
Nowhere were all these requirements fully met and the ideal of civil society thus offered a basis for social movements seeking to enrich and extend its ideals everywhere.
For Arato, this new focus on civil society constituted, in part, a rejection of the traditional Marxian problematic for a post-Marxist one.
He and intellectuals in Eastern Europe criticized Marx's advocacy of a radical democratic reunification of state and society in a supposedly collective free social order.
They rejected Marx's idea of ending of the distinction of state and society or state and market , along with his conception of an unalienated collective subject, totally undivided and in control of itself.
The experience of Eastern Europe and Russia suggested this utopian merging of government and society inevitably resulted in authoritarian forms of rule.
It resulted either in the loss of independent freedom of civil society under the embracing control of the party-state or else it saw regression in economic rationality as the community or state subjected the economy to their traditional norms and political calculations.
The earliest known archived thread, where Harold first got attention, can be found on Facepunch, dating back to On September 13th, Facepunch forum user Greenen72, posted stock photos with the old man  , originally from the site DreamsTime due to pictures having the site's watermark on them.
Another Facebook page was created on January 1, This was titled " Maurice " his alternate name and has over 10k likes. Then on September 7th, Imgur user someshitbag  compiled notable quotes from the 4chan thread into a gallery post titled "Hide-the-pain-harold,"  which garnered more than , views in just over three weeks.
On September 10th, a Youtuber ChinnyxD uploaded the story, narrated through text-to-speech. On sites like MemeCenter  , stock photos featuring Harold have been edited to image macros , mostly used for sex or similar kinds of jokes.
Don't let your memes be dreams" shown below. Within 48 hours, the post gained over 16, likes. In the coming days, articles about the video were published by BoingBoing  and Manchester Evening News.
In the talk, Arato discusses the story of his life as a "meme-hero," as well as his career as an electrical engineer in Ukraine. His story begins with a vacation in Turkey, where a photograph of him was taken.
After uploading the photograph to Facebook, a professional photographer contacted Arato regarding modeling, inviting him to a trial shooting.
Both were happy with the results and continue to work together, resulting in a "couple hundred" stock photographs.
He still thought that everyone would forget about the photos, but an internet user found out his true identity and emailed him, stating that there were many users who believed that he was not a real living person.
After a few hours, the photo has been seen by over ten thousand users as well as the international media.
The photographer who took the stock photos asked him to smile. Many users saw his smile as fake, masking sorrow, hence the name "Hide the Pain Harold".
In the photos, he stated he got tired of smiling too much. From Wikipedia, the free encyclopedia. Not to be confused with Andrew Arato. Q: As time passed and you eventually learned to accept the association, what caused that change of heart?
Was it something you begrudgingly accepted, or did you come to enjoy it ultimately? Q: In , you identified yourself as the man behind Hide the Pain Harold.
Were you concerned at all about revealing your identity, or was it more intriguing to you by that point? What was that experience like, and how did they approach you to take part in the event?
Q: Because Hide the Pain Harold has become such a sensation, have you capitalized on that internet fame at all? How so?
Is it still surreal, or do you feel like you understand the ways of the internet better now?