Wednesday, July 31, 2019

Distracted driving Essay

Introduction – Distracted driving is a growing and dangerous problem in today’s society that can lead to accidents causing injury and even death. Risk factors with distracted driving: Talking on a cell phone while driving Younger, inexperienced drivers under the age of 20 may be at increased risk; they have the highest proportion of distraction-related fatal crashes. There are three main types of distraction:  ·Visual: taking your eyes off the road;  ·Manual: taking your hands off the wheel; and  ·Cognitive: taking your mind off of driving. Statistics on distracted driving: 69% of drivers in the United States ages 18-64 reported that they had talked on their cell phone while driving within the 30 days before they were surveyed. In Europe, this percentage ranged from 21% in the United Kingdom to 59% in Portugal. Conclusion – Mobile phones have immense public utility, improving communication in social and commercial interactions. Nonetheless, their role in driver distraction and consequently in road traffic crashes means that some measure of â€Å"reining in† their use while driving is required. References National Highway Traffic Safety Administration. Facts and Statistics. Available from http://www.distraction.gov/content/get-the-facts/facts-and-statistics.html. Accessed October 9, 2014 National Highway Traffic Safety Administration, April 2013. Publication no. DOT HS 811 737. Available from http://www-nrd.nhtsa.dot.gov/Pubs/811737.pdf. Accessed October 9, 2014. Centers for Disease Control and Prevention. Mobile Device Use While Driving — United States and Seven European Countries, 2011. MMWR 2013 / 62(10);177-182. Olsen EO, Shults RA, Eaton DK. Texting while driving and other risky motor vehicle behaviors among US high school students. Pediatrics. 2013;131(6):e1708-e1715. Federal Railroad Administration. Restrictions on Railroad Operating Employees’ Use of Cellular Telephones and Other Electronic Devices. Washington, DC. US Department of Transportation, Federal Railroad Administration, 2011.

Tuesday, July 30, 2019

Discussion of Literature Set in Dystopian Societies Essay

This paper takes a look at three renowned dystopian authors; George Orwell, Anthony Burgess and Aldous Huxley and compares the dystopian societies that are described in their respective novels 1984, A Clockwork Orange and Brave New World. The ways in which the rights and freedoms of the citizens in each of their novels are suppressed and controlled is described with particular reference to the use of propaganda, language, sexual relationships and violence. The paper will progress to consider the ways in which the protagonists attempt to rebel from their situation and overcome cruel and unfair laws in order to escape the society. In discussing the ability of characters to overcome the unjust constraints of their society, it is worthwhile considering in some detail what a dystopian society is and how it is manifested. The concept of dystopia is inextricably related to the idea of Utopia, a theory that was developed originally by Plato in Republic and further explored by St Thomas More in Utopia. Whereas Utopia is envisaged as a perfect society where subjects live peacefully side-by-side, dystopia is the antithesis of this; â€Å"dystopia was invented to denote a bad place. Utopia expresses desire, dystopia fear† (Aldridge, 53). Quite often a dystopian society is one that is believed to have formed as a direct result of unsavory actions that were taken in order to achieve a utopian society; the methods used to solve problems and assert control lead to undesirable outcomes. In literature a dystopian society often has a number of distinct characteristics. One of which is the manipulation of one group of people by another. A Clockwork Orange, 1984 and Brave New World (BNW) are all examples of novels that depict such a society. In all three novels a minority group of people have acquired the power to control the citizens and they utilize this to command and dictate every element of their subject’s lives. Psychological oppression is in evidence in all three novels and the characters are limited in their thoughts and expressions. In both 1984 and A Clockwork Orange, the dystopian society is represented by violent and disturbing images. Fear and hate is utilized as a means of controlling the population and, as described by O’Brien in 1984, a strong correlation is formed between mental and physical being, â€Å"We control matter because we control the mind. Reality is inside the skull† (Orwell, 331). The prime emotion that is encouraged in the population is that of fear and the threat of brutality and torture the protagonists face entail that they are able to suspend even their own thoughts in order to evade punishment. Winston permits himself to think only of those subjects and issues that he has permission to think of, whereas Alex specifically avoids thoughts of violence in order to eliminate the chance he will become violently ill as a result of the side effects of the Ludivico he experienced at the government’s hands. In both cases the protagonists are no longer able to freely express themselves, their fear psychologically controls them and their entire mental thought processes altered as a direct result of this. Whilst A Brave New World, also describes a society where people’s thought processes and actions are controlled, this control is achieved in a very different way; through drugs and sex. Immediately form birth, the citizens are physically, chemically and psychologically encouraged to be happy and content. Where, in 1984 and A Clockwork Orange, the characters are punished for rebelling against the constraints of the society in which they are placed, in A Brave New World the people are provided with rewards for following the doctrines of their leaders. In this novel the subjects are conditioned from an early age to accept the values of the ten world leaders and they are indoctrinated to a value system that is based on superficial pleasures. The leaders thus control their society by limiting their aspirations and desires; the people accept simple things and are thus unlikely to rebel against their leaders. In all three novels, the ways in which the dystopian society is controlled is physically and visually represented by the use of propaganda. In 1984 the government literature, videos and advertisements are aimed at enforcing the state of fear that they have created. Reality is purposely altered in order to inspire feelings in the nation, feelings that can ultimately be used by the government to assert control and prevent rebellion. Clearly the propaganda utilized in 1984 is very effective and stirs strong emotions in Winston and the people in his social group and he describes the effects as they watch a film and experience, â€Å"a desire to kill, to smash faces in with a sledgehammer seemed to flow through the whole group of people,† (Orwell, 16). In A Clockwork Orange propaganda is also of immense significance and is utilized to control the feelings and emotions of the subjects. In this novel, two main forms of propaganda exist. The Ludivico Technique represents an outright propaganda, where the subject takes drugs and observes negative images in order to form associations with such images. In Alex’s case watching the repetition of violent images causes him to feel physical pain at the thought of violence and thus the propaganda serves to stem his aggression. Mass media is also utilized, as in 1984, and subliminal messages are utilized to encourage the populace to obey the state. Propaganda is observed in the posters in Alex’s home and the effectiveness of this is evidenced by impact that the images have upon him both prior to, and post, his Ludivico treatment at the state’s hands. Prior to his experience he seems unable to associate with the graffiti ridden images in the poster and he cannot recognize the significance of the visuals. However, after his treatment the poster appears clean and renewed and is able to fully recognize their message. A Brave New World also features the use of propaganda as a means of controlling the emotions and free will of the citizens. Fordisms are used to assert the supremacy of their leader and the inhabitants of society are fed subliminal messages as they sleep. They have no free will and thus become dehumanized. A further means by which the dystopian society engendered and controlled within the three novels in through the encouragement, or discouragement, of social interaction. In 1984 the subjects of society are sexually repressed and sex is permitted for procreation purposes only, â€Å"to beget children for the service of the Party† (Orwell, 69). Sex is no longer associated as being pleasurable and natural but instead becomes an unemotional procedure. In A Clockwork Orange Alex is unable to accommodate thoughts of sexual pleasure as his treatment entails that he now associates this with violence and thus experiences pain at the thought of partaking in a sexual act. His inability to behave as a normal man transpose him into the â€Å"clockwork orange† (Burgess, 96), he is a machine incapable of experiencing and fulfilling his natural urges. In both 1984 and A Clockwork Orange the mechanical, unemotional feelings attributed to sex and lust serve to dehumanize the characters and thus prevent them from feelings and emotions that could place the rule of the governments at risk. In Brave New World the government openly encourages sex as it is recognized as a means by which sexual desire can conquer and eliminate all other emotions. In this novel babies are artificially created in laboratories and sex therefore serves the purpose of pleasure alone. Family units cannot be formed as babies are without parents and thus the subjects do not form bonds and have become promiscuous. Although the use of sex as a control mechanism is different, like 1984 and A Clockwork Orange the intention is the same, to remove emotions from the subjects. A crucial characteristic of the regimes in place within the dystopian societies concerns language and communication. Language, as a means of communicating and forming relationships with others in society, is suppressed and with it is the extent of human interaction. The limit on language in all three books serves to limit free thought. In 1984 Newspeak is utilized as a means of brainwashing members of society and forcing them to think in a predetermined manner. In both Brave New World and 1984 the government’s intention to diminish the vocabulary reflects their plans to further diminish the thoughts of their public; without the words to communicate they are unable the commit thought crime, â€Å"In the end we shall make thought crime literally impossible (†¦) there will be no words in which to express it†. (Orwell, 200-201). In A Clockwork Orange Alex’s use of language acts as a means by which he can rebel from society. Nadsat allows him to communicate with the members of his gang and thus achieve the human interaction that the government attempts to suppress. In addition to this it serves as a means by which the unwelcome behaviors exhibited by Alex can be separated from the rest of the society, who, as with 1984, do not have a vocabulary capable of expressing such words. A further commonality between all three novels is that of rebellion, with the main characters in all three books actively rebelling against the system into which they have been indoctrinated. Winston, Alex and John all begin to question the merits of their society and, in all three cases they utilize a past reference as a means against which they can assess their current situation. For Winston this is his diary (which allows him to record the past and therefore have a term of reference), for Alex it is his meeting with Pete and for John it is Shakespeare’s Othello that acts as a significant prompt. Winston’s rebellion is manifested in three main ways. He commits the crime of keeping a diary, he partakes in a sexual affair and he joins a brotherhood. His actions reveal that he has realized the ills of the society and is trying to actively prevent himself from being fully indoctrinated. However, his efforts are not entirely successful. Through his capture and punishment in room 101 he is ultimately forced to love Big Brother and he rejoins the society as a fully integrated member. John too is not entirely successful in his rebellion against the repressive society in which he has been born. He attempts to rebel by refusing to partake in sexual contact, discourages the use of the drug soma and eventually causes a riot. The violence his actions engender causes a frenzied orgy which he himself takes part in. Such an orgy is a manifestation of the very society against which he is trying to rebel and he takes the only action that he feels remains, he kills himself. Finally, in the case of Alex, the effects of his treatment entail that he is forever changed and his attempts at violent behavior and rebellion are put to an immediate halt. However, unlike Winston, there are indications at the end of the novel that he is beginning to free himself and his ability to think and behave as an individual is being renewed. His reaction to the appearance of his friend Pete alert Alex to the changes he needs to make in his own life. However, his use of the Nadsat when speaking of his hope for the future, â€Å"Tomorrow is all like sweet flowers and the turning vonny earth and the stars and the old Luna up there† (Burgess 191), indicates that he is beginning to break from his control. Whilst rebellion against doctrine is present in all three of these novels, so is the reality that the rebellion has failed. In every case there is no real evidence that the dystopian society has been changed as a result of the protagonist’s actions and the characters appear to have been largely isolated in their ability to recognize the ill merits of the way in which they are being ruled. The efforts to overcome the cruel society are short-lived and the message portrayed is that members of a society cannot overturn their conditions alone; to truly escape the unfair laws citizens need to act as a collective whole. Works Referenced: Aldridge, Alan. Consumption (Key Concepts). University Park, PA: Polity, 2003. Burgess, Anthony. A Clockwork Orange. New York: W. W. Norton & Company, 1986. More, Thomas. Utopia (Penguin Classics). London: Penguin Classics, 2003. Orwell, George. Nineteen Eighty-Four. New York: Plume, 2003. Plato. Plato: The Republic (Cambridge Texts in the History of Political Thought). New York: Cambridge University Press, 2000.

Monday, July 29, 2019

It's organizational leadership , How to convince and get people's Essay

It's organizational leadership , How to convince and get people's trusts so that they will follow me and my instruction - Essay Example Debatably, proficiency with a prominent vision is one of the most crucial aspects in getting people’s attention. People will give credit to an individual if impressed by the person’s capability to overcome unexpected circumstances. Heathfield (2013) asserts that in order to follow a leader, individuals must be confident with the course which the leader pursues. This ability will assist in consolidating people together into a group with similar objectives, which will result to company success. Needless to say, the subordinates will follow the leader’s instructions entirely. For instance, Steve Job’s leadership qualities allow cultivation of innovation capabilities among his employers, which ensures production of new company products such as computers and cell phones, company progress and customer satisfaction. Additionally, personality is extremely imperative to a leader. This is all about human’s common sense that determines which is right and wrong. Therefore, people can judge whether a person is outstanding or not. In this regard, individuals with a good personality can gather numerous people as their followers. Arguably, the society will love their personalities, follow them and obey their instructions. In essence, â€Å"the leader needs to have an attractive character combined with a pleasing behavior that leaves a lasting impression† (Cheng, 2010). For instance, Mother Teresa is one of the prominent examples of a great leader who expressed outstanding personality of helping impoverished children, people, and society. Until today, everyone still remembers her as a one of the great people in history. She is a leader who made people follow her attitude by doing great things. It’s difficult to attract people to follow what one does. However, if an individual has a prominent vision and expertise, it marks the first step to having followers.

Sunday, July 28, 2019

The Hierarchical Structure of The Court System in England and Wales Essay

The Hierarchical Structure of The Court System in England and Wales - Essay Example The Civil Division of the Court of Appeal handles any appeals about decisions taken by the High Court. The subcategory of Chancery Division, Companies Court handles cases about business swindles, company disagreements, bankruptcy, organizational administration and disentitlement of directors. Patents Courts, second subcategory of Chancery Division handles cases about scholarly possessions, copyrights, government grants and trademarks. The Divisional Court, the third subpart of Chancery Division handles cases about ‘equity and trusts’, ‘controversial probates’, ‘tax partnerships’ and liquidation (Jones, 2011). The Family Division handles cases about marital issues like guardianship of children, family, espousal, parental accommodation, domestic sadism, breakage of relationships, and termination of marital agreements, divorces, and medical handling situations (Elliot & Thomas 2011). The Queen’s Bench Division is divided into Administrative Court, Admiralty Court, Commercial Court, Mercantile Court, and Technology and Construction Court. The Administrative Court is responsible for hearing the legal reassessments, legislative cases and claims, and claims that come under the category of cases according to ‘Drug Trafficking Act 1984’ and the ‘Criminal Justice Act 1988’. The Administrative Court also supervises the courts and tribunals inferior to it about legitimized decisions. It also supports localized establishments, ‘Ministries of the Crown’ and public authorities in legal decision-making (Elliot & Thomas 2011). The Admiralty Court is responsible for handling disagreements related to nautical and shipment issues such as accidents, rescue, transportation of... This essay mostly focuses on the analysis of the hierarchal structure of court system of England and Wales, that can be noticed today as divided into five levels. Supreme Court also called previously as House of Lords and Judicial Committee of the Privy Council are at first level, Court of Appeal is on the second level, High Court on third, Crown Court and County Courts on four and Magistrates’ Courts and Tribunals Services are at fifth level. The researcher then concludes that the court system in England and Wales is divided into certain levels starting from Supreme Court to the Tribunals and Magistrates’ Courts. The researcher then discusses each level and provides recommendations as to how to understand and differentiate each one. Supreme Court is the highest most court of the court system. Judicial Committee of the Privy Council is also of top level. The second in hierarchy is the Court of Appeal followed by Criminal and Civil Divisions. Magistrates’ Courts a nd Tribunals that are at the last level of hierarchy of court system follow Crown Court and County Courts at forth level. The decisions from lower courts can be appealed in the higher courts. However, the binding precedent cannot be appealed as it is a decision that is taken by a higher court and can be reused if the judges find a similar case with similar issues and facts. If a judge at a lower level of court system does not follow the binding precedent in giving a decision, the case can be appealed at a higher level.

Saturday, July 27, 2019

Process Analysis Essay Example | Topics and Well Written Essays - 250 words

Process Analysis - Essay Example This makes it hard to ignore a bad habit if its contents are still within your reach. Withdrawal of reinforcers means identifying and moving out the factors that trigger the bad habit, and encourage its existence. When bad habits are at their worst, this can make it very frustrating and complicated to quit. Similar to an addiction, the bad habit signals the brain and in your mind, the consequences you are receiving from it are good reinforcers, when in reality they are really hurting you in some way. On the other end, most habits start as early as childhood. Bad habits in children can happen more because of a lack in parental boundaries. Some bad habits develop as children. When the bad habit is not addressed properly, the mind sees no reason to stop the habit unless the individual makes the direct choice to quit. Although, the longer the habit goes on, the harder it is to let it go. Kids and teens need guidance and support from adults, whether it be family, friends, or teachers. When a bad habit such as becoming argumentative or lazy occurs, people gradually disregard that they are even doing anything bad, it becomes a natural part of their life, even when the bad habit leads to negative consequences. When kids and teens begin becoming lazy, argumentative, or start lying, if nothing is done to stop the habit it will reoccur whether they mean for it to happen or not, and will eventually happen subconsciously, taking a couple seconds or minutes until it is realized. It is almost as if the mind decides to complete the bad habit on its own, causing the individual to lose all control for the decision to complete the action, before it actually occurs. "Bad Habits: Why We Cant Stop | LiveScience." Current News on Space, Animals, Technology, Health, Environment, Culture and History | LiveScience. Web. 24 Aug. 2011. . Wood, Wendy, and David T. Neal. "A New Look at Habits and

Friday, July 26, 2019

Nutrition critical article Research Paper Example | Topics and Well Written Essays - 1000 words

Nutrition critical article - Research Paper Example Patients are advised to increase the consumption of carotenoids by eating more cruciferous vegetables that includes cauliflower, broccoli, cabbage, and kale. Thirdly, the author notes omega-3 fatty acids found in Salmon, cod, halibut, haddock, and sardines slow down the increase of breast cancer cells and reduces the progression of breast tumors. Fourthly, beans and whole grains are said to be rich in fiber, which boost expectancy due to reduced mortality in breast cancer patients. Even as Gilbert highlights the nutritional values of these foods, she warns of consequences of eating excessive fatty foods as they can lead to weight gain, which is also a precursor of other health complications. She further advices such patients to include exercise to their healthy living programs. Gilbert has her educational background in marriage and family therapy having studied psychology. Since the author is a breast cancer survivor, she has gone through various treatment procedures that helped her overcome the disease. To further the credibility of her article, Gilbert cites several people and studies conducted in the area of breast cancer. For example, she relies on information from Doctor Alison Estabrook who is the chief of breast surgery and the director of the Breast Center. For the nutritional benefits of the different foods, the author finds authority in citation of Doctor Barry Boyd, who created the integrative medicine program at Greenwich Hospital-Yale Health Systems and is the director of nutritional oncology. Additionally, Gilbert relies on different journals in the field of nutrition and cancer disease including the American Journal of Clinical Nutrition, Asian Pacific Journal of Cancer Prevention,  The American Cancer Society and Cancer Epidemiology, Biom arkers & Prevention. These journals are a good source for information presented which makes the authors claims reliable. Therefore, the person’s and materials

Benazir Bhutto English Research Paper Example | Topics and Well Written Essays - 1250 words

Benazir Bhutto English - Research Paper Example Born to a comfortable lifestyle Benazir had an exemplary primary education in Pakistan that eventually qualified her to be educated in the United States’ Radcliffe College at Harvard University where she graduated cum laude in Comparative Government. She continued her studies in the United Kingdom’s Lady Margaret Hall in Oxford eventually completing additional courses in International Studies and Diplomacy. An astute speaker she eventually led the prestigious debating society as the president of the Oxford Union Debating Society. Benazir’s rude awakening to the tumultuous Pakistan politics was when her father Prime Minister Zulfikar Ali Bhutto was removed from office by a military coup in 1977. Coup leader General Zia-ul-Haq imposed martial law and placed on house arrest the entire family of Benazir. The death of Benazir’s father in 1979 by hanging at the hands of the coup plotters despite international pressure for clemency also exposed Benazir to the hea vy cost of public service. In one of her memoirs she described her time under house arrest. â€Å"The summer heat turned my cell into an oven. My skin split and peeled, coming off my hands in sheets. Boils erupted on my face. My hair, which had always been thick, began to come out by the handful. Insects crept into the cell like invading armies. Grasshoppers, mosquitoes, stinging flies, bees and bugs came up through the cracks in the floor and through the open bars from the courtyard. I tried pulling the sheet over my head at night to hide from their bites, pushing it back when it got too hot to breathe.† (Bhutto) In the first quarter of 1984, under pressure from the international community General Zia allowed Benazir Bhutto to travel abroad for medical consideration. After her surgery Benazir, resumed her political activities outside Pakistan to raise international concerns about the abuses political prisoners are suffering at the hands of General Zia-ul-Haq’s regime. The effectiveness of Benazir’s strategy forced General Zia to respond by holding a referendum to provide local and international legitimacy to his government. However, the referendum failed to achieve its purpose for General Zia, who was furthered pressure by the international community to hold general elections to restore the Parliamentary Government of Pakistan. In response Benazir’s People’s Party boycotted the elections because it violated certain provisions of the Pakistan Constitution. In November 16, 1988, in the first open election in more than a decade, Bhutto’s Peoples Party of Pakistan won the majority seats in the National Assembly. Consequently the first term of Benazir Bhutto as the first and to date only woman Prime Minister of Pakistan also started. (Hughes) Her term lasted until 1990 amidst corruption charges. In the October 1993 elections Benazir’s People Party of Pakistan again gained most of the seats in the National Assembly. However, due to the mounting pressures of the mounting corruption allegations against the people in her immediate circle of friends and family she was again forced to resign. Her reign eventually ended in 1996. Benazir Bhutto’s crusades include the repeal of controversial laws that curtail the rights of women in Pakistan that would include the Hudood and Zina ordinances. These ordinances make it legal for rape victims to be stoned to death. The

Thursday, July 25, 2019

In what ways has comparative research improved our knowledge of the Essay

In what ways has comparative research improved our knowledge of the strengths and limitations of established national patterns of employment relations and HRM - Essay Example In the context of globalization, lean management provides the paradigm with which human resource management can be understood as â€Å"the acknowledgement, development and systematic use of the skills and knowledge of employees.† (Ramirez et al 2007, p 496) Thereby, recognizing the integral and necessary role of employees in the survival of the organization in the global economy, global market. Being such, there is a continuous demand to undertake studies that will address questions pertinent to human resource management and employee relations as it is an accepted truism in human resource practices â€Å"that high performance work systems, the focus is on more than simply information sharing; they also involve the decentralization of decisions and work enrichment, that is providing employees with opportunities for involvement in decision-making and innovation.† (Wood & de Menezes 2008, p 639) In this regard, this paper intends to focus on the question in what way has comparative research improved our knowledge of the strengths and limitations of established national patterns of employee relations and human resource management? The author will primarily draw his claims from UK HRM and employee relations framework. In the end, it is the hope of the author that this paper may provide a clearer perspective on the important role that comparative research plays in the understanding of employee relations and human resource management.

Wednesday, July 24, 2019

Resonsibilities imposed on contractors by Regulation 2 of the Case Study

Resonsibilities imposed on contractors by Regulation 2 of the Construction Sites (Safety) Regulations - Case Study Example This research aims to evaluate and present the responsibilities imposed on contractors by Regulation 2 of the Construction Sites (Safety) Regulations. Construction is considered amongst one of the most dangerous land based activities in the working sector of Japan. Although the working population in the construction sector is only about 10%, it still accounts for 30% of the work casualties and 40% of the fatalities in Japan. Hong Kong has the highest construction hazard rates. Falls from height, crashes, excavation accidents, being hit by an object etc are common construction hazards. Even after the rate dropped from 350 per 1000 workers in mid 1980 to 60 per 1000 workers in 2007, it still accounted for nearly 20% of all the industrial accidents in Hong Kong. To attain a level of zero fatalities while on construction sites, has been set as a political goal by the government of Japan. Hong Kong has had a very poor safety record. The lack of awareness/low level of education of the cons truction workers, multi level subcontracting, high mobility of workforce etc can be considered prime reasons for theses construction hazards amongst others. Even though Hong Kong has passed its own laws and ordinances to help decrease the number of fatal accidents in the construction working sector, it will only have an impact depending on how it is enforced. Mr John Wu, an architect, signed a contract with Hung Ki Dvelopment company to design and develop a 50 storey building. Mr Wu then assigned Lap Ming Ltd to be the contractor for the builder work, which will take up to 85% of the total contract sum for the formation of the building. Since the scenario doesn't specify, we will make the assumption that the architect John Wu entered a contract with Sunny Construction Ltd, specialist contractors for the building services works. Building services engineers are responsible for the design, installation, operation and monitoring of the mechanical, electrical and public health systems re quired for the safe, comfortable and environmentally friendly operation of modern buildings2. Lap Ming Ltd then signed a subcontract with Star Decorator Ltd, also specialist contractors, to complete the internal decorations. The construction work began on 2.10.03 after the application was approved by the building authorities, submitted by Lap Ming. On 1.8.05, the operations of the building works and the internal decorations were in full swing when the foolish behavior of Chan Sam, led to a fatal accident of a casual worker. Chan Sam, a direct employees of the fire services subcontractor, used an excavator to move some iron piping to a workplace near the pump house on ground floor level. He was being accompanied by a female worker, and in order to entertain her, he drove the excavator in a zigzag manner. Suddenly the iron bars swung out, and fell near a moving lorry, being driven by Mak Sam, who was lowering the tiles needed for the internal decorations. The sudden loud noise sent Ma k Sam into a shock, causing him to lose his balance and accidently push the wrong control lever, which resulted in the crane to move in some other direction and hit the head of a casual worker, Li Yick, who was pronounced dead upon his arrival to the hospital. Both the workers from the builder services (Cham Sam) and the internal decorators (Mak Sam) are directly involved in this accident. According to our assumption, Sunny builder services were hired by the architect John Wu, upon clients request, and the internal decorators Star Ltd entered into a subcontract with Lap Ming Ltd, making both John Wu and Lap Ming to be indirectly involved with the accident. Since Hung Ki was assigned to overlook the construction of the building, he is also indirectly involved. Mr John Wu is just an architect by profession, his job is to design the

Tuesday, July 23, 2019

The ethics of selling guns Essay Example | Topics and Well Written Essays - 1000 words

The ethics of selling guns - Essay Example rt into a particular country Even though it is not constitutional, mostly assault weapons, are banned for manufacture and import into the country, and all guns are barred for convicted criminals. Nonetheless, it is lawful to sell the parts required to assemble these weapons. Besides, there is no system put in place to track or register gun parts (except the receiver), and so several gun parts can be sold to criminals who can then assemble the guns for their criminal use. The question then arises, is it the ethical responsibility of gun manufacturers, dealers, and companies to close up gaps and offer tight regulations who they sell gun parts to and what type of parts they sell without infringing constitutional right and a basic freedom given to all citizens? Though it may not be constitutional to bar the production and importation of assault weapons, it is not ethical for gun manufacturers and companies to evade the law and undermine the government by making assault weapons easily acc essible, and making any gun available to a convicted criminal. The common argument that â€Å"Guns don’t kill, people do† does not apply to the utilitarian test. The correct principle is how much (dis)utility arises from selling the guns, irrespective of who shoots them. A gun manufacturer has to consider the negative utility created by those who use its guns. Nonetheless, the equally general argument that â€Å"If I don’t do it, someone else will† applies for the utilitarian test. If other producers would pick up the limp as a result of one’s decision not to sell assault weapons, leading to the similar total sales, then there is no obvious utilitarian argument for selling or against selling the firearms. On the contrary, the positive utility can be created (recreation, hunting, and self-defense) by selling guns that are not dangerous has less negative expected utility. As far as â€Å"categorical imperative† is concerned, Freeman argues that any ethical decision must be assessed

Monday, July 22, 2019

Utilitarian Moral Theory Essay Example for Free

Utilitarian Moral Theory Essay Present in your own words the basic elements of a utilitarian moral theory. Utilitarianism is established as a theory promoting increasing utility and especially the happiness of as many people as possible. Utilitarian’s believe the function of morality as a social institution, is to advocate humans well-being by increasing welfare and decreasing damage. Thus, moral rules are regarded as a way to accomplish individual needs and meet social aims. The first basic element of a utilitarian moral theory is The Principle of Utility. In which, it’s important to understand that behaviours are considered correct when they foster happiness and wrong when they spread unhappiness. The public benefits of health care, research, medicine and so on should be maximised. The second element is A Theory of Value, in which utilitarians consider what is good as happiness, fulfilment of wants and ambitions and achieving conditions such as liberty, understanding, security, health and deep relationships with loved ones. Utilitarians tend to look into production of good as an innate value, which doesn’t differ among people. Hedonistic approaches conceive that only happiness can be inherently good, conversely pluralistic approaches believe that values other than happiness have worth such as personal victory, knowledge, friendship, autonomy, love and culture. Since the hedonistic and pluralistic approaches tend to clash, many utilitarians define good as being an object or substance that is subjectively coveted and wanted. The third element, Consequentialism means that actions are only seen as right when the results of actions are good not when the intent of actions is good. It doesn’t mean that future results should be foreseen, only that when judging the cause of an action it should be ensured that the consequence of that action endeavours to generate the best utilitarian conclusion. The last element is Impartiality which means all parties concerned in an action must be considered impartially. From a moral perspective people should receive unbiased judgement regardless of their gender, race and disabilities. This utlilitarian theory comes under general normative ethics. There are many elements of utilitarianism but the four described above are the most important ones and must be met for the sake of permitting a utilitarian theory.

Dance And Ethics In The Traditional African Philosophy Essay

Dance And Ethics In The Traditional African Philosophy Essay Chapter 2 LITERATURE REVIEW This section looks at various functions of dance in the Traditional African Society, especially its use for interpreting ideas such as ethics of (Twene KÃŽÂ µse) festival. 2.1 Dance and Ethics in the Traditional African Context Dance as a tool for perpetuating some simple ethics of the social values within the Ghanaian society has received some attention over the years. For example, an adowa  [1]  dancer begs his or her drummers to play a good rhythm for him or her to dance and thus seeks permission from the gods, elders and drummers before dancing.  [2]  By this, I am referring to simple gestures that portray a sense of respect and acknowledgement in the society. Dance is one of the effective tools for communication and nation building. These help in ensuring good behavioral change in the community.  [3]  According to Abà ­ÃƒÆ' °bà ¶là ¡ (2001), the term ethics as stated in the introductory section of this thesis are grouped into four areas; Normative ethics the basis and justification of moral rules and principles Meta ethics the meaning of moral terms Applied ethics the nature, content and application of specific moral guidelines Descriptive ethics accounts of how people actually behave in situations requiring moral action Abà ­ÃƒÆ' °bà ¶là ¡ points out that, contemporary thinking on ethics in African philosophy is concerned with normative and descriptive ethics. In justification to this, he argues that many African philosophers on the topic of ethics raise the question of the position of African ethics. The question is, do these ethics come out of religious doctrines (normative ethics), or are they results of reason (descriptive ethics). Ethics, as defined in the introduction of this thesis connote good human behavior in relation to other humans in a society. This is without the inclusion of a supernatural being or religion. It is humane, for every individual in a society to adopt positive characters to live peacefully in and out of the community without any religious intuition. On the other hand, the traditional African, by nature, is a religious being whose daily affairs are based on his or her relationship with divinities (God, gods, and or ancestral spirits, etc.). Therefore, the understandin g of ethics (which are found in the traditional beliefs and customs) will not depart from religion. The faith, trust, and fear for the divinity by the traditional African makes him or her submissive to the laid down rules and regulations of the community. In this contemporary era, many will perhaps appreciate the relevance of ethics, which is communicated through dance. Though, dance as a traditional activity, has suffered adulteration through the passing on from generation to generation, its usage in modern choreography with all the theatrical elements like sound, light, projections, costumes and make-ups, props and other technicalities makes it more educational and applicable to formal education. Realistically, some ethics in the traditional African context may not be applicable to the modern or contemporary society due to technological advancement, modernization, religious beliefs and disbeliefs and formal education. However, the attempt to use Ghanaian traditional dances creatively will shed light on old but yet beneficial traditional values. For example, the original benefit derived from the Dipo ceremony, may have lost its relevance to the Dangme girl today, because formal education has taken up some responsibility of the dipo rite. This is where choreography as a tool, can be used to promote some ethical values of the dipo rite and also serve as a preservative measure for the dipo dance as well. Some ceremonial dances positively affect the moral lives of people within the society when their themes are geared towards the endorsement of good conduct. The bragoro and dipo ceremonies and dance of the Dangme of Ghana is a typical example. Adinku (1994) notes that, dance for social ceremonies such as the dipo is restricted to girls in their puberty stage because the norms demand that, they must undergo initiation to inculcate in them the values of womanhood, and prepare them physically and emotionally to face their feminine responsibilities with confidence.  [4]  The performance of dipo and bragoro  [5]  help to simplify some of the ethical and moral lessons acquired in the entire ceremonies. The adowa dance of the Akan portrays some ethics. For example, a dancer may humbly plead with his or her drummers to play a good music as he or she dances by bowing and putting the right hand in the left hand, showing respect. The dancer bows to reverence a king in state and waves his right hand to greet and welcome spectators. These examples suggest that some dances are indicators and tools for bringing about ethical behaviors in the society. Dance as a non-verbal form of communication transcends ethnic and racial boundaries with fewer limitations.  [6]   Dance is fun, healing, joy, freedom, love, meditation, dynamic, an expression, emotional, magic and real and because of these qualities, it draws peoples attention when it is performed to an audience. These audiences are then exposed to and affected by the above irresistible qualities, thus, influenced by the symbolic movements carefully selected and used by the dancer or performer to express an emotional state.  [7]  This thesis uses the power of dance to address the findings of my research, which is the influence of the Twene KÃŽÂ µse festival on the practice of ethics. 2.2 The Relationship between Dance and Ethics Like ethical practices of the traditional African society, dance is one of the oldest traditions of man performed in all social gatherings such as festivals, naming ceremonies, funerals, puberty rites, and enstoolment and disstoolement of traditional leaders, because it graces every occasion in the life-circle of people. Within the life cycle of these people are their ethics and according to Nii-Yartey, a renowned Ghanaian choreographer, in Africa, dance serves as an index to the value systems that enable the community to interpret and express the various events of life.  [8]  Some of these events of life manifest the communitys reaction to areas such as work, to food and shelter, social and economic conditions, religious beliefs and disbeliefs, moments of joy and sadness. All these are captured in the dances of communities, thus, the Africans way of life in totality is reflected in his or her dance. To most Africans, dance is a habit formation, thus, one develops the interest and ability to dance as one participates in events associated with dance. He or she becomes familiar with the requirements and values of the dance, because the dos and donts of each dances learnt are also congruent to societal norms. For example, a fontonfrom,  [9]  nagila and adowa dancer, during state functions, will pay homage by bowing to the king, requesting for permission to dance. In the same way in our society, an Ashanti man will remove one of his footwear, lower the cloth on his left shoulder and bow to greet or shake hands with an Ashanti King. Furthermore, an $kyer1me will lower his cloth to the waist level, slightly place his right foot forward while stepping on the tail-end of his sandals before pouring libation. One is introduced to the societal moral requirements which form the ethical practices and principles of society as he or she studies through participation. Therefore, it is assume d that one becomes morally upright based on ones level of participation in dance, and his or her responds to its requirements. Morality is not ours originally, but learnt through socialization in the community. Hence, as the African grows, he or she learns through this habit formation to choose to do what is right from wrong. This is so because, to be morally right is not an in-born trait, but acquired with the choices one makes. One, consequently, bears the cost of the good or bad he or she purchases. One of the most important principles of the African is the family system the interdependency of the African. Thus, the challenge of one person is the challenge of all. This is not different in their dance performances. One does not perform in isolation because there will be no one to drum, sing, or hail the dancer and these are predominant in the African dance performance. Dancers mostly perform in groups at social functions, and admirers may hail them by clapping or walking into the dancing ring and fixing a coin on the forehead of the dancer. Gyekye (1996) opines that, the African is by nature a social being oriented towards others in a community of persons. Community life directly involves a person in social and moral roles, responsibilities, obligations and commitments that must be fulfilled. The Ghanaian is identified as a community member and therefore, seeks to uphold the values inherent in these obligations. These social obligations are the moral standards which sum up the e thics of the community. What Gyekye says is not different from the direction of this study because, the concern of the social being to live in an environment of peace, prepares him or her to adhere to ethical practices and principles of the community for posterity. Some of these ethical practices and principles can be found in the traditional dances and the festival activities of the African, while others are found in the day-to-day activities of people in the community, exist in isolation and therefore, are getting diminished. With changes that have occurred in our ethical life due to modernization, perhaps dance, through the medium of choreography can capture the essence of some of these values and bring them to attention of this contemporary community. The African lives for his community and Anthony Egan confirms this by his statement that If the foundation of African ethics is in the notion of humanness, what is to be a person, ubuntu sees this humanness as personhood in the community: a person is a person through other people. This confirms the earlier point raised that no one lives in isolation in the African system: a person life because others live; therefore, his or her activities affect the progress of the society. In light of the above, therefore, there is no doubt that the distinctive features which help recognize the African people are their cultural practices, social activities and values, religious and traditional beliefs, and principally their dance and musical traditions. 2.3 The Meaning of Ethics and Its Relevance to this Study In other to situate this research work within the context of ethics, some assertions by philosophical scholars such as Gyekye, Mbiti, Kant and others will be considered. According to Gyekye (1987), the Ghanaian equivalent word for ethics is suban. He explains that, ethics may be translated as suban ho nimdee or suban ho adwendwen, studies or reflections on character, a rendition which, in stressing the notion of character, agrees with the Akan conception of morality and hence can correctly be used, sometimes with an additional word or words to reflect modern usage, as the Akan equivalent for the word ethics.  [10]   In his contention, suban is so vital and for this reason, it is given a central place in the Ghanaian moral language and thought that it may be considered as summing up the whole idea of morality. For example, an Akan will say, He has no character (onni suban) instead of, He has no morals. That is, onni suban is mostly used if a person is describing the negative moral status of another person. The word pa or papa, meaning good is sometimes added to the sentence to make the meaning clearer in a moral sense. For instance, onni suban pa (he has no good character, or his conduct is unethical). The opposite of this statement is, owo suban pa (he has moral, or he is ethical, moral). That is a person with a praiseworthy character. This takes our discussion to the meaning of character and its relationship to ethics. Gyekye again defines character as a state or condition of a soul which causes it to perform its actions spontaneously and easily.  [11]  This presupposes that, the moral habit of an individual is innate and as he or she grows, the society teaches him or her to adopt good character to act positively at all times and in spontaneous situations. In support of this, Kant (1724-1804), states that, act as if the principle on which your action is based were to became, by your will, a universal law of nature.  [12]  Kants statement has bearing in the Akan proverb that says abaa a yÃŽÂ µde b4 Tekyi no, yÃŽÂ µde b4 Baah. This is literally translated as, do what you want others to do unto you or and therefore one should be mindful of his actions so as not to negatively affect other people. According to Kant, one must be fully aware of actions, whether good or bad, so that he or she will be fully responsible for the outcome thereafter. Bad people are not welcomed in social gathering such as festivals and therefore do not add up to the decision makers of the community. On the other hand, a person is believed to have the capability of changing from unacceptable behaviors to acceptable behaviors through the teaching of moral values embedded in proverbs, traditional dances and folktales. Such people become part of the society because, it is in living virtuously that human beings can give meaning to their social life and existence.  [13]   Johnsons (2004) article on Kants Moral Philosophy indicates his (Kants) substitution of ethics with morals and proposes that Once we seek out and establish the fundamental principle of morality a priori, then we may consult facts drawn from experience in order to determine how best to apply this principle to human beings and generate particular conclusions about how we ought to act.  [14]  Kant has observed that, to understand what ethics really is, an in-depth analysis of our moral concept must be sought. For example, Saint Augustine (354-430), as he sought to reinterpret the virtues of classical Greece says, Temperance, courage, justice and wisdom are expressions of Christian virtue.  [15]  In this direction, an action is regarded as right if it is in agreement with a moral rule or principle.  [16]  The understanding of the concept of good will, obligation, duty, and so on as well as their logical relationship to one another, is inevitably linked with the African concep t of ethics; thus, we can determine the rationality of ones actions; whether he does what is right or what is wrong. To buttress this point, Bantham Jeremy (1748-1832) positions that, correct actions are those that result in the greatest happiness for the greatest number of people.  [17]  To live in a harmonious ON environment with one another, ones deeds must bring about the greatest degree of joy and happiness to him or herself as well as people around him. To Jeremy, ones happiness is quantifiable to units of pleasure, therefore less units of pain. However, Socrates (469-399bc) concepts of ethics that every person has full knowledge of ultimate truth contained within the soul and needs only to be spurred to conscious reflection in order to become aware of it.  [18]  The ultimate truth found within the soul of the African, as confirmed by Gyekye, is interpreted in the Akan proverb that says, no one shows the child where God is.  [19]  In other words, even a child knows what is right from wrong and this is because of the ultimate truth, which is an in-born-trait and is contained in the soul of the individual. While some African thinkers hold the view that, the punishment given to a person who has gone against an ethical rule may spur on others from committing the same crime, others hold a different view on the matter. For example, when a parent or guardian disciplines a child for insubordination, it spurs on other children from doing same. On the other hand, the idea of motivating people to do the right thing does not sit well with others. Since the ultimate truth is embedded in everyone, it presupposes that one does not need to be motivated to do what is right. Socrates ideology concerning ethics is to incite people to do the right thing and thus, without incentives people may not consciously reflect on the knowledge of ultimate truths. I agree with the two assertions because, from childhood one experiences moral virtues through habit-forming activities such as traditional dances, folk tales and others that include singing traditional songs and proverbs for socialization.  [20]  Furthermore, the society bears the responsibility of helping to discipline a child when he or she goes wrong, because of the collective perspective of society for the upbringing of its members. When a child goes wrong, the onus falls on the members of the community to discipline that child. One significant example observed during my research trip is my experience of the sacred atmosphere the Adjumako-Kokoben town experiences a month before the celebration of Twene KÃŽÂ µse festivities. People are required to eschew antisocial behaviors most especially during the festival season. Unethical behaviors such as stealing, gossiping, fighting and desecrating of sacred centers like the Twene KÃŽÂ µse shrines and mpusuban  [21]  are highly prohibited. This is because the period of the festival is considered holy, where spirits of departed ancestors come back home to prepare the grounds for the up-and-coming events. The community frowns on people who go contrary to this ethical rule and culprits are summoned and fined by their traditional council. During the festival, such persons are ridiculed with insulting songs to spur on others during the celebration of the Abangye which leads to the climax of the Twene KÃŽÂ µse festival. It is also a belief that, the spiritual entity that protects the community with it source from the deity, Twene KÃŽÂ µse, does not condone unethical people in the society.  [22]  This raises the question of whether or not the ethical rules or principles have a link with the supernatural or their traditional religion. However, John Mbiti (1969) agrees that ethical rule practiced worldwide may promote peace and tranquility among people. He points out that; As in all societies of the world, social order and peace are recognized by African people as essential and sacred. Where the sense of corporate life is so deep, it is inevitable that the solidarity of the community must be mentioned, otherwise there are disintegration and destruction.  [23]   He believes that, the African community is bound together with kinship relationship and therefore the unethical deeds of one person affect the entire community. This becomes sacrilegious during the holy periods of traditional festivals. For the purpose of this dissertation, the word suban will be adopted, thus, the required suban proposed by either the community or the gods (supernatural entities) to be practiced in socio-cultural and political activities. Theories of philosophers concerning the source of ethics in the traditional African society in relation to my research findings will be pursued in the next section. 2.4 Theoretical Framework 2.4.1 Ethical Concerns in African Cultural Standpoint Many scholars have written extensively on the ethical concerns in the traditional African societies. Some have attributed the Africans practice of ethics to their religious beliefs while others have disputed the fact and said that, ethics have less to do with religion. One of such philosophers who have suggested a relationship between the Africans way of life and religion is Kofi A. Opoku (1974). He notes; The phenomenon of religion is so pervasive in the life of the Akan, and so inextricably bound up with their culture, that it is not easy to isolate what is purely religious from other aspects of life. It may be said without fear or exaggeration that life in the Akan world is religion, and religion is life.  [24]   According to Opoku, the African cannot segregate himself from religion and hence religion affects his moral obligations, and therefore the Akan morality is based on religion. In other words, a persons moral standards are to a large extent dependent on his religion. Furthermore, Opoku (1978) writes on Akan morality and states that, Generally, morality evolves from religious considerations, and so pervasive is religion in African culture that ethics and religion cannot be separated from each other.  [25]  The traditional African is seen as a religious being through his daily reverence to divinities in his or her life circle; birth, puberty or initiation and death. When a child is born, libation is poured to ask for blessing for it and thank the gods for its save entrance from the supernatural to the natural world. In some cases, names of ancestors who led moral lives are given to the child to honor them. Puberty (a period that marks the beginning of adulthood in both men and women) , farming, fishing, hunting, enstoolment and distoolment of chiefs are not performed without the consent of a deity, so as the death rite of individuals. These activities are the customs and belief systems of the traditional people. Some of the customs and belief systems of the African community contain some ethics. The ideas behind their practices are beneficial and connote morality in the community. For example, it is unethical for one to whistle and sweep at night in the most Akan societies. Whistling may attract snakes, which can bite one to death. In the same way, precious tiny objects may be swept away at night. These are beliefs which when practiced becomes beneficial to the people. Can it also be said that the gods propounded these beliefs? Bishop Sarpong, in support of the above discussion states, Ethics here merges with religious practices, and assumes communal proportions. Among the Ghanaian, every ethical conduct may be said to be religiously orientated.  [26]  Busia (1969) a notable scholar of Ghanaian culture also declares that religion determines the moral duties for the members of a group or tribe.  [27]  Finally, Mbiti reinforces that, there exist, therefore, many laws, customs, set forms of behaviors, regulations, rules (à ¢Ã¢â€š ¬Ã‚ ¦), constituting the moral code and ethics of a given community or society. Some of these are held sacred, and are believed to have been instituted by Godà ¢Ã¢â€š ¬Ã‚ ¦.  [28]  All these assertions agree that ethics is hardly segregated from religion, and religion  [29]  has it source from Supreme Being (God or gods), not man. However, Kwame Gyekye, Segun Gbadegesin, Kwasi Wiredu and Polycarp Ikuenobe disagree with all the above claims. To them, moralities have less to do with religion where the source of this religion is God. Gyekye explains that, through his research in the Akan community, no one attributed rules of moral behavior to instructions from God. Nonetheless, Gyekye clarifies the relationship of Akan moralitys dependence on religion, and he provides two distinctions. He categorically states; It must mean or imply: (1) that moral concept such as good, bad, right, wrong, and ought are (to be) to be defined in terms of religious prescriptions or the commands of some supernatural being; (2) that moral beliefs, principles and ideas derive logically from those of religion and hence, (3) that religious prescriptions provide the necessary justification for moral beliefs, principles and judgments. Finally, (4) the moral conduct of individuals is determined or greatly influenced by their religious beliefs.  [30]   He distinguishes the above assertion of religion merging with morality and explains morality as referring, Either to a set of social rules and norms for guiding and regulating the conduct of people in a society, or behavior pattern, that is, responses or attitudes to such rules and norms. Thus, we speak not only of moral rules, beliefs, and prescription, but also of moral behavior, meaning behavior in conformity with accepted moral beliefs and rules: the moral person in one whose attitude or response to moral rule is satisfactory and commendable. So that the idea of the religious dependence on morality involves not only the sources of moral rules and principles, but also the influences that affect patterns of behavior.  [31]   Gyekye proves that there are visible distinctions with these two implications and for that matter, vivid analysis must be done in this aspect to avoid people from the mistake of given false conclusion on the issue of religion and morality in the African culture. According to Tufuhene Akorful IV and $kyer1ma Kwaku Aky1 from the Adjumako-Kokoben traditional Area, ethics are the morals values within the belief systems of the community that promote acceptable behaviors and were passed on from their forefathers unto them. Here, forefathers refer to the ancestors and traditional priests of the town. They believe that individuals do not accept acknowledgement for contributing to the welfare of the community, rather, wisdom is ascribed to people of old or ancestors, priest and gods. They therefore admit that, through the wisdom of the ancestor and the gods, ethical principles for moral behavior in the town, are propounded and communicated through their traditional priest unto the people. In this instance, one see two underlining features over here; the ancestors who were once human and the gods. Could it be that the provider of ethics is a shared responsibility of humans and the supernatural? Yes, because the traditional religion is a relationship b etween man and the supernatural, and though one is supreme over the other and may be the provider of ethics, the less supreme also has equal responsibility to make moral rules to protect his or her community. Yet, he or she does not take glory for his achievement, but ascribes it to the gods or ancestors. The Adjumako-Kokoben people believe that the traditional priest to the Twene KÃŽÂ µse god is the greatest priest of all times. He (the Twene Kese priest) protects his people by providing ethical rules. These are found within their belief systems. Table 1. The ethics found in some belief systems of the Adjumako-Kokoben people Examples Of Some Belief Systems In Adjumako-Kokoben The Ethics In Such Belief Systems Do not bring a whole bunch of Plantain called apim  [32]  to the house. Cut some fingers off first. By cutting some fingers off, it encourages sharing with others in the society. Do not bring a whole palm fruit to the house. Cut off some fruits first. Share some of the palm fruits with a neighbor. Do not pound fufu  [33]  at night. Eating heavy food at night may cause stomach upset. Insects or objects may fall in the fufu during pounding and cause harm to those who eat it. Do not go to the streams when menstruating or have a cut on your body. Diseases may be transmitted to other people. Do not bring dog to town. They are believed to carry bad spirit, which can affect the blessings of men. They can also bit and transmit diseases as well. Cut very long firewood into shorter pieces before bringing them home. They occupy lots of space. The carrier may hurt someone with it due to the length of the log. Unbalance may break the neck of the carrier. 2.5 Ethical Theories The fundamental principle of morality binds every individual in a community because ethics are about how to live a good life wherever one finds him or herself.  [34]  Meaning, harmonious life in a community depends on obeying the ethical principles therein. Richard T. Hull (1979), in his paper, The Varieties of Ethical Theories, explains various ethical theories and states the two fundamental types of ethical theory: those based on the notion of choosing ones actions so as to maximize the value or values to be expected as consequences of those actions (called consequentialist or teleological theories [from the Greek telos, meaning aim or purpose]; and those based on the notion of choosi

Sunday, July 21, 2019

Influence From Society And Mass Media Media Essay

Influence From Society And Mass Media Media Essay Mass media denotes a section of the media specifically designed to target a large audience or market. Its any medium used to transmit mass information. It consists of either broadcast media for example the television and the radio as well as print media which may consist of books, magazines and newspapers. The internet is the latest addition to the group. However, its definition cannot be clear cut because of the emergence of the new upcoming digital communication technology every now and then. For ages media has been a key source for knowing what is happening all around us. We live in a society that relies on information for our mere existence. Our society relies on the media to access the latest news and facts on the happenings worldwide. This way, we are well equipped to handle whatever issues that may arise on our day to day endeavors. Information empowers us and acts as a bridge between our private lives and the world outside. People often think that mass media is basically news oriented but on the contrary it may also be in the form of entertainment for example in movie films as well as educational in the case where mass media is offered in public broadcasting stations which provide educational programming to a national audience. We have put our trust so much on the media as the key source of news, entertainment and education that we tend to overlook the immense effect it has on our kids, teenagers and society as a whole yet the media plays one of the greatest roles in shaping our children (Gorman McLean 78). Violence has so far been the greatest result of mass media. The television has so far been proved to be the most influential and available means of accessing information. Television can be a powerful entertainment and education tool for children given the right programming; however it can also have very negative effects. We are constantly exposed to scenes dominated by images exuding violence, sexual immorality and much more. Ità ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢s a known fact that children nowadays spend ass much time with television, internet and other media daily as they do in the classroom. Media is a major socializing force and we canà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢t look at childhood in this current century without looking at the media. we are constantly being bombarded by advertisements ,opinion, images and stories which appear to be forcing us to conform to a specific image of how we are supposed to be and behave and as we watch our kids knowingly or unknowingly are also wat ching and tend to copy what they see. Children absorb what surrounds them making them easy targets for manipulation and victimization of the media hence by the time they reach adulthood they are already under its influence. The media promotes violence and immorality when they award them by massive coverage of violence and immorality stricken areas. The media doesnà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢t force these traits on the children but rather it sets the standard of what Is considered normal and tolerable in our society. in the media violence is considered normal as can be proved by the content of action cartoons, sports and sitcoms raising the question whether violence and immorality are the norm to our youth who look up to the media for a sense of direction in shaping their lives. the medias portrayal of violence has led to the obsession of producing violent films, video games and cartoons that has mislead our kids into believing that violence is a key part of society and when the kids get into fights at school they see nothing wrong with their actions, hence as a result violence is a key factor in the youth culture today and has resulted in an increase in criminal activities since the youth are blinded by the imagery they are viewing resulting in them mimicking what they see displayed and emphasized by the media. A culture of immorality has also cropped up. This has eroded the virtues we were brought up living in accordance with. A business of immorality has evolved and developed into one of the biggest entertainment success the industry is yet to witness. Here, the internet plays the greater role since it is the ultimate form of full information access among it the most pervert content. Sex has dominated the internet and sometimes children often without their parents or guardians knowledge gain access to such information hence arousing their curiosity. As far as televisions go, most countries have bans that limit television channels in what they present to their audience hence forcing them to scan their programmes for explicit content or clearly stating the age limit before turn on the from television without finding a programme with sexual undertones, moreover, magazines are filled with photos, stories and features that promote immorality in the use who find nothing wrong in wanting to imit ate what their favorite celebrities are doing. In their bid to role play and fit into the set standard most youngsters end up indulging in sexual activities before they are mature enough to understand the consequences of their actions (Bachus Glover 234). Foul vulgar language and poor attitude have not been spared either and has developed at an alarming rate. Children from as young as when they learn to speak are exposed to vulgar language mostly from what they hear in the media. The use of vulgar language is on the rise in entertainment, television programmes and social conversations. This language is mostly hostile, disrespectful not to forget embarrassing yet the young people see nothing wrong in using this foul language since the media makes it look okay and normal. Children have also developed poor attitude from watching movies and they tend to copy what they see the movie stars they adore do. This results in them offending others unknowingly since they are under the notion that that language is proper otherwise it wouldnà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢t have been aired for them to see. The media provides contrasting options and our greatest challenge is to choose wisely what to listen to and watch surprisingly, opposite from its negative side mass media offers much that is productive and resourceful to us. The hardest thing is deciding and choosing what is good and what is not. Our moral values should not be jeopardized because we have acquired new technology. We cannot shield our children and loved ones from all the explicit content they are likely to encounter in their daily routines on the media, but we can at least try talking to them and showing them the difference between the right and the wrong. its our responsibility to prepare our children psychologically for the digital world we have created and teach them useful skills to enable them make wise decisions when they are online and finally stop blaming the media for the mistakes our children make.

Saturday, July 20, 2019

Mithraism :: essays research papers fc

Mithraism   Ã‚  Ã‚  Ã‚  Ã‚  It is the third day of December, only twenty-two days remain till the celebration of Mithra begins (Cunningham, 197). Myself and a few of my army comrades have big plans for this upcoming occasion, it is just a shame though that some of our fellow country men, and our own wives even, are trying to spoil our Mithristic festivities.   Ã‚  Ã‚  Ã‚  Ã‚  It seems the beliefs of Mithra are becoming quite unpopular in Rome. Only a small portion of my fellow soldiers still belong to the brotherhood, and the soldiers are the only ones who follow the ways of Mithra. Most of the Roman people will not even admit of an existence of my religion, women do not like it because they are not aloud to partake in it (197). That is for their own good though, Mithraism is not meant for women or the weak, their are some things they just can not understand.   Ã‚  Ã‚  Ã‚  Ã‚  No, the people of this land do not believe in Mithraism, but they do have their own god to worship. In fact it is all my wife can speak of, this Christianity. The faith the people of Rome are demonstrating for this man Jesus and his teachings is very uncanny, and it is only hurting my creed.   Ã‚  Ã‚  Ã‚  Ã‚  The nerve these Christians have, putting their most holy of days on the same day as ours (197). This must be some sort of conspiracy in trying to finish off a dying religion. If that is not enough, they even tore down my place of worship and built a church of their own in place of it (197). Now I must travel two hours by horse just to fulfill my spiritual needs.   Ã‚  Ã‚  Ã‚  Ã‚  My wife, she cannot understand anything. We argue continuously over how to raise our son. Before my church was torn down there was little to fuss over, now all she does is complain. She says that it is to far of a trip for him to journey with me every week, and that he should go with her to the Christian church. She also protests that our ways are to barbaric, and he should not take part in some of its activities.   Ã‚  Ã‚  Ã‚  Ã‚  She is in great dismay over what I have in store for our young lad this coming twenty-fifth. In my religion only men can join, and the men must follow certain rites of passage to be aloud to enter. One of the more important rites is the sacrifice of a bull (197). She believes that she is going to take him to her chuch in celebration of the Christian god Jesus.

Friday, July 19, 2019

Amendments that Make U.S. Citizens Equal Essay -- 15th amendment, freed

Wouldn’t it be wrong if the women in the United States could not vote? Aren’t elections about coming together as equal United States citizens to vote for a candidate? The 19th amendment of the US Constitution states, â€Å"All US female citizens have the right to vote†. Men and women were not treated as equal Americans. The 19th amendment gave women the same rights as men. The 15th amendment of the US Constitution states, â€Å" The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any state on account of race, color, or previous condition of servitude.† Freedom and equal right amendments are important because they represent what America stands for and that’s a free country. This reminds us that we as citizens should participate in any election, not because I say so, simply because not all American citizens were able to vote at a point in time and fought so that you could today. The 19th amendment was passed by Congress on June, 4 1919 but wasn’t ratified until August, 18 1920. The 19th amendment of the US Constitution states, â€Å"All US female citizens have the right to vote†. Men and women were not treated as equal Americans. Many women were only considered housewives at the time. Men wanted women to stay home and take care of the children while the men would bring in the income. It was expected of women like it was traditional. But like all humans you have the ones who will stand up and fight for a change. Women wanted to be educated and were willing to work and make their own decisions. Some women protested, went on hunger strikes, and even jailed fighting for their rights. Women started conventions, groups, anything that could help fight for some equal rights. The 19th... ...n Luther King would make sure there was equal rights for all United States Americans. Overall, The 19th amendment of the US Constitution states, â€Å"All US female citizens have the right to vote†. Men and women were not treated as equal Americans. The 19th amendment gave women the same rights as men. The 15th amendment of the US Constitution states, â€Å" The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any state on account of race, color, or previous condition of servitude.† Freedom and equal right amendments are important because they represent what America stands for and that’s a free country. This reminds us that we as citizens should participate in any election, not because I say so, simply because not all American citizens were able to vote at a point in time and fought so that you could today.

Freedom and Reason In Kant Essay -- Philosophy Philosophical Essays

Freedom and Reason in Kant Morality, Kant says, cannot be regarded as a set of rules which prescribe the means necessary to the achievement of a given end; its rules must be obeyed without consideration of the consequences that will follow from doing so or not. A principle that presupposes a desired object as the determinant of the will cannot give rise to a moral law; that is, the morality of an act of will cannot be determined by the matter or content of the will for when the will is materially determined the question of its morality does not arise. This consideration leads Kant to one of his most important theses. If the moral character of willing is not determined by the content of what is willed, it must be determined by the form:" If a rational being can think of his maxims as universal laws, he can do so only by considering them as principles which contain the determining ground of the will because of their form and not because of their matter". Therefore, the morality of a maxim is determined by its functioning as a universal law, applicable as a general rule to every rational agent. Since a moral will must be so in virtue of its form alone, the will must be capable of a purely formal determination; that is, it must be possible for a man to act in a certain way for the sole reason that willing in this way is prescribed by a universal law, no matter what the empirical results will be. A will to which moral considerations apply must be, in the strictest sense, a free will, one that can function independently of the laws of natural causality. The concept of morality, therefore, has to be explained in terms of a universal moral law, and the ability to will in obedience to such a law leads us to postulate the freedom. The freedom which Kant is talking about, is not only a negative freedom consisting in the absence of constraint by empirical causes, it is also a positive freedom which consists in the ability to make acts of will in accordance with the moral law, for no other reason than that they are in accordance with it. Freedom, in this sense, corresponds to Autonomy of the will and its absence ( any situation in which the will is determined by external causes ) is called Heteronomy. In obeying the moral law for the sake of the law alone, the will is autonomous because it is obeying a law which it imposes on itself. .. ...e person, as Reason, as belonging to the intellectual world, is not affected by the laws of Determinism: he is free. This is Kant's proof of Freedom. Is it satisfactory? Later on, in the "Critics of Practical Reason", Kant does not attempt to deduce synthetically Morality from Freedom, as he tried to do in the Grounding by stating that Freedom was the necessary condition for Morality, but he assumes the moral law as a "fact of the reason" from which he infers Freedom. There have been critics blaming Kant of a sort of vicious circle, because he seemed to demonstrate Freedom by means of deduction from Morality and then to show the possibility of the Categorical Imperative deducing it from Freedom. Kant answers that there is no vicious circle because in the ontological order Freedom is the condition for Morality ( it is not possible to follow the duty for the duty if you are not free), but in the order of our knowledge, the moral law is the requirement for Freedom ( we would not consider ourselves free, if we did not think of ourselves as subject to the moral law). Freedom is the ratio essendi of the moral law, but the moral law is the ratio cognoscendi of Freedom. Freedom and Reason In Kant Essay -- Philosophy Philosophical Essays Freedom and Reason in Kant Morality, Kant says, cannot be regarded as a set of rules which prescribe the means necessary to the achievement of a given end; its rules must be obeyed without consideration of the consequences that will follow from doing so or not. A principle that presupposes a desired object as the determinant of the will cannot give rise to a moral law; that is, the morality of an act of will cannot be determined by the matter or content of the will for when the will is materially determined the question of its morality does not arise. This consideration leads Kant to one of his most important theses. If the moral character of willing is not determined by the content of what is willed, it must be determined by the form:" If a rational being can think of his maxims as universal laws, he can do so only by considering them as principles which contain the determining ground of the will because of their form and not because of their matter". Therefore, the morality of a maxim is determined by its functioning as a universal law, applicable as a general rule to every rational agent. Since a moral will must be so in virtue of its form alone, the will must be capable of a purely formal determination; that is, it must be possible for a man to act in a certain way for the sole reason that willing in this way is prescribed by a universal law, no matter what the empirical results will be. A will to which moral considerations apply must be, in the strictest sense, a free will, one that can function independently of the laws of natural causality. The concept of morality, therefore, has to be explained in terms of a universal moral law, and the ability to will in obedience to such a law leads us to postulate the freedom. The freedom which Kant is talking about, is not only a negative freedom consisting in the absence of constraint by empirical causes, it is also a positive freedom which consists in the ability to make acts of will in accordance with the moral law, for no other reason than that they are in accordance with it. Freedom, in this sense, corresponds to Autonomy of the will and its absence ( any situation in which the will is determined by external causes ) is called Heteronomy. In obeying the moral law for the sake of the law alone, the will is autonomous because it is obeying a law which it imposes on itself. .. ...e person, as Reason, as belonging to the intellectual world, is not affected by the laws of Determinism: he is free. This is Kant's proof of Freedom. Is it satisfactory? Later on, in the "Critics of Practical Reason", Kant does not attempt to deduce synthetically Morality from Freedom, as he tried to do in the Grounding by stating that Freedom was the necessary condition for Morality, but he assumes the moral law as a "fact of the reason" from which he infers Freedom. There have been critics blaming Kant of a sort of vicious circle, because he seemed to demonstrate Freedom by means of deduction from Morality and then to show the possibility of the Categorical Imperative deducing it from Freedom. Kant answers that there is no vicious circle because in the ontological order Freedom is the condition for Morality ( it is not possible to follow the duty for the duty if you are not free), but in the order of our knowledge, the moral law is the requirement for Freedom ( we would not consider ourselves free, if we did not think of ourselves as subject to the moral law). Freedom is the ratio essendi of the moral law, but the moral law is the ratio cognoscendi of Freedom.

Thursday, July 18, 2019

Ho Chi Minh- North Vietnam Leader

Ho Chi Minh: North Vietnam Leader Published Online: July 25, 2006 Although the most visible symbol of America's chief enemy in the Vietnam War, Ho Chi Minh was still a difficult figure to hate. A frail and benign-looking old man in peasant garb or Mao jacket, the leader of the Democratic Republic of Vietnam seemed perfectly described as ‘Uncle Ho,' an epithet bestowed upon him by friend and enemy alike. Indeed, he often seemed more symbol than substance–a mere face on a poster, an intangible foe unreachable by modern means of warfare, an almost mythical personification of the Communist enemy. But Ho Chi Minh was the very real driving force without which the unified Vietnamese state would never have been achieved. For more than 50 years, most of which he spent away from Southeast Asia, Ho worked single-mindedly to realize the end of French colonialism and the erection of a Vietnamese national state. That determination, rather than genius, was his hallmark as a leader. If the Vietnamese revolution produced a real genius, then it was certainly Vo Nguyen Giap, a military leader who would have stood out in any army. Ho Chi Minh, however, was the essential man whose drive and determination focused the efforts of others and whose leadership excited the admiration and support of Vietnamese on both sides of the 17th parallel. Details of Ho Chi Minh's life are vague, curiously so for such a prominent national leader. Every biography differs in some fundamental detail, offering the reader no certainty about the man. Ho Chi Minh himself is responsible for much of this, for he consciously distanced himself from his own past and his own origins, choosing to identify with the revolutionary ideal rather than the old mandarin traditions. In his personal break with family and tradition, Ho set the example for the new nation he wished to create, a Vietnamese state unencumbered by the weight of a heritage that accepted foreign rule. Because he gave no particular importance to details of his life, Ho Chi Minh's date of birth and true name are in question. Most of what we know about the man can only be considered informed supposition. He was probably born Nguyen Van Thanh, the youngest son of three children of Nguyen Tat Sac, in Kim Lien Village of Nghe An Province in Central Vietnam, on May 19, 1890. He attended the French lycee in Vinh between 1895 and 1905 when (depending upon the source) he was dismissed either for reasons of politics or poor grades. Between 1906 and 1910, he was a student in the noted Lycee Quoc Hoc in Hue, a school distinguished for its nationalist sentiments and one that produced other prominent figures in modern Vietnamese history — among them Ngo Dinh Diem, Vo Nguyen Giap and Pham Van Dong. In 1910, again for reasons uncertain, he left the school without a degree and briefly taught in Phan-Thiet, a little town where, coincidentally, Ngo Dinh Diem also lived as provincial administrator some 20 years later. In 1911, Ho completed courses in a school for bakers in Saigon, and in 1912 took the name of Ba and accepted a job as a messboy on a French liner on the Saigon-Marseilles run. Bernard Fall, one of the earliest and most acute students of the Vietnamese revolution, regards this as the single critical decision of his life. When he turned to the West, Ho Chi Minh rejected the traditional conservative Vietnamese nationalist course of militarism and a mandarin society, and instead chose the course of republicanism, democracy and popular sovereignty. Meeting other Vietnamese nationalists in Paris, Ho found he could not accept their course of peaceful cooperation with the French, and sought another solution. After living in France for a time, Ho is said to have moved to London, where he was a cook's helper under Escoffier at the Carlton Hotel. During World War I, some sources insist, he moved to the United States, where he lived in Harlem. If true, this experience gave him background material for his Pamphlet La Race Noire (1924), a tract bitterly critical of American capitalism and treatment of blacks. Sometime in 1917 or 1918, living now under the name of Nguyen Ai-Quoc (Nguyen the Patriot), he returned to France and earned his living retouching photographs in the XVIIth District of Paris. The great Peace Conference at Versailles in 1919 was the occasion for Ho's formal entry into politics. Excited by the prospect of a peace based on President Woodrow Wilson's Fourteen Points — especially the point concerning national self-determination of peoples — Ho drafted a modest eight-point program for Vietnam and, renting a formal suit, sought an audience with leaders of the great powers. His proposals would not have meant independence for Vietnam, but instead called for greater equity, more basic freedoms, and Vietnamese representation in the colonial government. Unable to gain a hearing at Versailles, Ho then pursued the colonial question in the French Socialist Party, of which he was a member. At the Party Congress at Tours on Christmas Day, 1920, Ho Chi Minh sided with the Communist wing of the party since the Communists advocated immediate independence for all colonial areas. He thus was a founding member of the French Communist Party and became the party's leading expert on colonial matters. In 1920 and '21 he traveled throughout France, speaking to groups of Annamese soldiers and workers who were awaiting their return to Vietnam, doubtless earning some early converts to the nationalist cause, if not to the Communist one. The next half-dozen years were spent as the true Communist internationalist. Ho attended all of the early Comintern conferences, and became acquainted with the great figures of the Russian Communist Party, meeting Lenin probably in 1922. He lived in Moscow for several years; in 1924 as a student at the Eastern Workers' University. In 1925, Ho went to China with Michael Borodin and helped organize the Vietnam Revolutionary Youth League, a training school for Indochinese students in Canton. That year saw the publication of his most important work, Le Proces de la Colonisation Francaise, a naive pamphlet that indicted the French colonial system. Despite its limitations, the tract became the handbook for Vietnamese nationalists and was widely distributed in Indochina. From 1925 to 1927, when Chiang Kai-shek broke with the Communists and Borodin's group fled to Russia, Ho formed more than 200 carefully trained cadres of expatriate Vietnamese, whom he sent back to Indochina. Ho's ruthlessness showed up in the formation of those cadres. If, at the completion of training, any of the men had second thoughts or displayed an unwillingness to obey Communist instructions, Ho simply leaked their names to the French officials in Indochina. The French promptly arrested the defecting cadres and probably paid their informant a reward. Ho was then killing two birds with one stone; he rid himself of undependable nationalists and gained funds for his movement. Over the next few years, his wanderings are not well-documented. It is likely he returned to Europe as an agent of the Third International, some sources claiming that he lived in Berlin for a time. By 1929, he was living in Thailand, working within a large community of Vietnamese emigres. He traveled to Hong Kong in 1930, where he pulled the various Indochinese Communist movements together into one party. Briefly under arrest in Hong Kong, he surfaced in Moscow in 1934 as a student in the Lenin School. By 1938, he had returned to China and was serving as a radio operator with the Chinese Communist Eighth Route Army, eventually becoming political commissar of a guerrilla training mission in Kwang-Si Province. In May of 1941, after 30 years abroad, Ho finally returned to Vietnam. He went to the town of Pac-Bo on the northern border, where the Central Committee of the Indochinese Communist Party was to hold its eighth meeting. At this meeting, the party created the Viet Minh, a front organization intended to draw the support of Vietnamese who opposed the French, but were not yet Communists. Upon his return to China in early 1942, he was imprisoned by a Chinese warlord, but released in 1943 to gather information about the Japanese units in Indochina. It was then that he took the name Ho Chi Minh (He Who Enlightens), returned to the northern part of Vietnam, and devoted himself to running the Viet Minh. Operating from the jungles of North Vietnam, Ho received aid from China and from the United States, fought the Japanese, and extended his influence throughout the area, building a firm infrastructure to support the Viet Minh. By May 1945, he had managed to liberate six provinces from the Japanese and moved to assume control of the government. The puppet emperor Bao Dai abdicated on August 19 and, with both the Japanese occupation government and the French colonial government in complete disarray, Ho's National Liberation Committee proclaimed a provisional government with Ho Chi Minh as president. On September 2, Ho declared that the Vietnam Democratic Republic was an independent state and sought recognition from the United States, the United Kingdom, the Soviet Union and China. The French, however, were determined to reestablish their colonial hegemony in Indochina. Talks with the French failed to produce a negotiated settlement, and French armed forces seized Haiphong and Langson in November 1946, initiating a war. Ho moved his government into the mountains of North Vietnam and began almost nine years of warfare, culminating in the French defeat at Dien Bien Phu in 1954. The state of war actually simplified Ho's political problems. Vietnamese did not have to be Communist to join the fight against the French, and the ranks of the Viet Minh swelled with patriotic volunteers. Also, the real political opposition was easily squelched by declaring them to be traitors to Vietnam. By 1954, Ho was the undisputed leader of the country. The Geneva Accords of 1954 provided for a national election in 1956 to determine the fate of Vietnam, an election Ho confidently expected to win, especially since the bulk of Vietnam's population was in the North under his control. When the government of South Vietnam, which was not party to that portion of the agreement, refused to play into his hands, Ho created the National Liberation Front for South Vietnam and began the second phase of his war for a unified Vietnam. First, however, Ho ruthlessly consolidated his power in the North. Evidencing the fact that behind his carefully constructed facade of the kindly and gentle ‘Uncle Ho' he was in reality (in Susan Sontag's particularly descriptive words) a ‘fascist with a human face,' Ho massacred his countrymen by the thousands in a Soviet-style ‘land reform' campaign. In November 1956, when peasants in his home province protested, some 6,000 were murdered in cold blood. With such actions, Ho proved he was a worthy contemporary of Lenin, Stalin and Mao Tse-tung, who had also built their empires with the blood of their countrymen. By the time of his death on September 3, 1969, Ho Chi Minh was generally spoken of in the same breath as Lenin and Mao Tse-tung. He had certainly led his native Communist Party through almost 40 years of success, creating a state where none had existed before and devising a Communist government to run it. He was a national leader with strong internationalist credentials, having served the Communist Party throughout Europe and Asia for more than 20 years before his return to Vietnam. He led a Communist Party unique in that it had never had a major purge or a major theoretical dispute. As a young Communist functionary, he avoided Stalin's great purges of the 1920s and 30s. As a mature Communist leader, he steered a middle course between the Russians and Chinese in their great schism, offending neither and retaining the support of both. In sum, Ho Chi Minh was that great contradiction: a dedicated Communist who was also a fervent nationalist. Throughout his life he never lost sight of his goal of an independent Vietnamese state, and even as a Communist leader he pursued an essentially Vietnamese course, even when pure Communist theory might have dictated other choices. Yet there is no doubt that he was fully committed to the Communist ideal, that he accepted it completely in 1920, and that he never had second thoughts. Ho Chi Minh's Communist ideology was flexible enough to serve his purposes. In any case, he was never the doctrinaire, and always much more a political activist whose strong will was directed at the goal of the independence and unification of Vietnam. [pic] This article was written by Charles E. Kirkpatrick and originally published in the February 1990 issue of Vietnam Magazine. For more great articles be sure to subscribe to Vietnam Magazine today!

Wednesday, July 17, 2019

Educational Tour Narrative Report Essay

inceptionEducational Tour gives us ideas in addition opportunities to watch prestigious agencies that may do us visualize what we atomic number 18 infractment at school. This activity helps us develop our personality since social graces and etiquette are wise to(p) too by experience. Moreover, important to each student since it is a part of our learn branch to acquire more familiarity through actual exposure to the assorted agencies.Educational Tour A Narrative.A great way to explore and pee experience, the Junior Bankers Association had its educational voyage on February 6 to 9, 2012.Day 1 February 6, 2012The twenty-four hours wherein I construct to wake up early because it should be a big No for rush. Yes, were elegant much excited to invade manila, so we byg hotshot Vigan City at near 630 in the morning. We prayed the rosary, praying for a safe trip. later on the rosary, here it goes, we already started talking, laughing, count on taking and of course dorma ncy since it will consume a softwood of time before reaching our terminal. aft(prenominal) 5 hours of change form on, we had a stopover in Pangasinan, we ate our lunch. My friends and I shared on the un desire meals we brought. When were done, we assure that the pealingk where we ate our lunch was clean, and then travel continued.We arrived at Garden m all in all Hotel, Paco Manila or so 715 in the level(p)ing. When our baggages are out of the passenger car, we immediately headed at the conference inhabit and there they rescue discussed to us the rules and regulations of their hotel. afterward telling the dos and donts they deal in allow us signed their visitors list and gave the room key to room leaders. I was stipulation the responsibility to keep our room key, I was chosen by my roommates to be their leader.After a tiring gigantic trip, my friends and I took pictures and watched television, then we subscribe to of our uniforms on our bags as well as our c round somewhathes well be using the next day and assign it on the cabinet. When every occasion was in order, we went cut stairs for dinner, the hotel prepared for our meal. therefore immediately we went patronize to our rooms after eating to set about a bath. Before going to screw weve entertained our room visitors for the day Sir Lawrence and Maam Angela. After their visit we already go to bed and sleep.Day 2 February 7, 2012Since weve left all the things we utilize to do at home, one major revision Ive made is to wake up early. This day I look foregoing to be well groomed because our destination is the Filipino clove pink Exchange Tektite Building, Ortigas sum total Pasig City. We took a bath, line ourselves presentable as what we always wanted, and went down at 600 am for our breakfast. We went seat to our room after eating to have a toothbrush, make things up and be ready for our visit to the Filipino caudex Exchange. Around 730 when we travelled. At astir(predicate) 830 were already in mien of the building.We waited for their sign of the zodiac to go deep down, slice waiting, we find the fountain in front of the building, it was awesome. When they have given us the signal to go, we entered. The graduation thing I noticed was the sizeable board with 3 different colors of light on it, and total blinking. They claverd while we are sitting on their clean carpet. My curiosity about the large board disappeared when Ive sockn that it is the E-Board (Electronic Board) and that their proceeding have already started since its already 930 in the morning. 2 late men and one muliebrity shared their time to us to know more about Philippine Stock Exchange. The woman discussed to us the history of Philippine Stock Exchange, while the two young men shared their knowledge about stock market, stock exchange, the different types of stock, when to decorate and how to invest. I can say that at about 2 hours of listening to them, Ive already knowledg eable. After the chew out, we took a lot of pictures. We even had the opportunity to take picture with the girl speaker. Shes kind and sweet. thus we leave Philippine Stock Exchange.It was already 1200 noon when we leave Philippine Stock Exchange building, so cover after entering the bus, when our lunch has already prepared, we then ate. Honestly, I didnt enrapture th nutrient, because it was a bit salty. hence after an hour, we departed Philippine Stock Exchange and went to our next destination, Securities and Exchange citizens committee.At Securities and Exchange Commision, we used the elevator since their lecture room was at the 10th stand of their building. Some of my classmates got dizzy using the elevator. Their lecture room couldnt accommodate us all, so they have divided us into 2 groups, the FM 3A and 3C were the first to have the lecture. The lecture room was too gelid which maybe one of the reason wherefore I couldnt give my dependable attention to the first spe aker. tho salve I have learned something, the ships company registration, the CA 83 which created Securities and Exchange Commission and on November 11, 1936 their operations have already started, their core functions and the law of SEC. During the discussion of Atty. Marlon Facun, the tediousness have risen maybe because his vocalization couldnt encourage me that much to listen. But still I have learned from him, Ive known what are the classes of corporation, kinds of partnership, the requirements of internalisation and of Stock Corporation and the requirements for registration of partnership.After the discussion, they were kind enough and maybe theyve mat weve got hungry after a farsighted discussion they have made. They gave us bun and juice to eat. When were done eating, we went down immediately so that the next megabucks will already have their turn for the lecture. We waited for them as they have waited for us. While waiting, we took the expectation to take pictures a nd have a sleep. Then at around 515 we departed Securities and Exchange Commision and go for a side trip at Greenhills.At the shopping center, I bought the long sleeves and link needed by my brother for his prom. We even bought our dinner at KFC considering that there is no KFC at Vigan. We arrived at the hotel at around 700 pm we ate first then Jobelle and Erika washed their clothes for they have nothing to use tomorrow if they wont then we took a bath. At around 900 a food raid and an inspection was made by Maam Angela, Maam Maan, Sir Lawrence and the JBA officers namely Kuya Dean, Kuya Jumar, Kuya Gyner, Ate April. Some of our classmates like Bernadane, Dianne and Cristal came. Friends from other class Jovelyn and Elaine too came for a visit. After their visits, we then go to bed and rest.Day 3 February 8, 2012The day Ive been waiting for. BSP here I come We woke up early and actually prepared ourselves for this day. We took a bath, ate our breakfast then make things up. We had a long time before departing the hotel so we used it taking pictures in our room. Around 730 in the morning we departed the hotel and say hello to Bangko Sentral ng Pilipinas at 830. We waited for a several minutes before entering to the Bangko Sentral Museum, so we took the break to take pictures with friends and classmates for souvenir. Then finally when we are about to enter the museum they have instructed us put our cameras and cellphones on our bags because it is restricted to take pictures inside the museum. The place is so secured considering that the memorabilia of the Philippine funds on the past were all there.After letting us go and find out whats inside the museum, they gave a short briefing about the history of Philippine money, evolution of Philippine money, kinds of money in the past and the conquering of other country in the Philippines. Theyve let us watch again the process on how to make bank notes and how to hit coins, again because we already watched it when BSP members came to our school for a lecture. When we already watched it, and they are done on their short briefing, they gave us the chance to go and see what the museum has. I saw the money used on the past and its really amazing. This experience is one of the trounce I ever had its something I could be proud of.After viewing all the money, we played the Bispos machine, which comprises of questions related to money in the past. Then time to go out of the museum. It was 1045 am and so we are instructed to go to Harrison Plaza for lunch. We ate lunch at Jollibee, I am with Jobelle, Laure Jean, Lea, Erika, Leo, Ailon, Mark Jan, Lexter and Meddy. After eating, we fixed to go around the place until much(prenominal) time that we could feel the ache on our feet so we bought slippers.After buying we went back to Bangko Sentral ng Pilipinas and waited for the others to come back. When were all at the place we went back to our designated bus for a short rest. Then regrettably when its about time to go to the Department of Finance, my skirt was torn. I was so ashamed I was only the one who is on my organizational t-shirt. Despite of the thing that have done, I still listened to the proofreader of the Department of Finance.