Stage of LIfe

Erik Erikson was a psychoanalytic theorist, who believed that all humans go through eight stages of development throughout their lifetime. The first stage is called Trust vs. Mistrust. The second stage is called Autonomy vs. Shame and Doubt. Third stage is Initiative vs. Guilt. The fourth stage is Industry vs. Inferiority. Fifth stage is Identity vs. Confusion. Sixth stage is Intimacy vs. Isolation. Seventh stage is Generativity vs. Stagnation. The eighth and final stage is Integrity vs. Despair (Berger, 17).Each stage occurs at a specific time frame and requires achievement to obtain successful completion. The first stage occurs between birth and one year of age. During this stage, if one’s parents provide familiarity, consistency, and continuity, a feeling that the world is a safe place and people are reliable and loving will develop (Berger, 129). Also, the child learns to trust their body and biological urges that go with it. If the parents are inadequate and unreliable, o r the child is harmed or rejected, then mistrust is developed.This mistrust will result in fear and a belief that the world is inconsistent and unpredictable. If this stage is achieved successfully, children acquire hope, the belief that even when things aren’t going well they will work out well in the end. The second stage occurs in early childhood. The goal of this stage is to achieve autonomy while minimizing shame and doubt. If a toddler is allowed to explore and manipulate their environment they will develop a sense of independence. The child develops self-esteem and self-control (Berger, 129).If parents or caregivers come down hard on toddlers’ attempts to explore and be independent the toddler will give up and assume that they cannot and should not act on their own. Also, giving children no sense of limits, unrestricted freedom, and doing for children what they should do for themselves will lead them to conclude that they are not good for much and shouldnâ€℠¢t do for themselves. A little shame and doubt is beneficial because without it, one will develop a shameless willfulness that leads one to jump into things without proper consideration of one’s abilities.Too much shame and doubt leads to compulsiveness. If the proper balance at this stage is achieved the virtue of willpower is developed. The third stage occurs during preschool years. Goal is to learn initiative without too much guilt. Initiative means a positive response to the world’s challenges, taking on responsibilities, learning new skills, and feeling purposeful (Berger, 198). If parents encourage children to try out their ideas and accept and encourage fantasy, curiosity, and imagination. Capacity of moral judgment has begun.Parents have the responsibility to encourage the child to â€Å"grow up. † If this process is done too harshly or too abruptly, the child learns to feel guilty about their feelings. Too much initiative and too little guilt leads to r uthlessness, taking initiative and doing whatever it takes to achieve the goals. Extreme form of ruthlessness is sociopathy. On the other hand, too much guilt leads to inhibition. This person will not try things because not trying means nothing to feel guilty about. If a good balance is achieved during this stage a sense of purpose is developed.The fourth stage occurs approximately 5-11 years of age. During this stage parents must encourage, teachers must care, peers must accept. Children must learn that there is pleasure in conceiving a plan and carrying it out (Berger, 272). They must learn the feeling of success. If a child is allowed too little success they will develop a sense of inferiority or incompetence. They may never develop social skills. If this stage is achieved children will develop the virtue of competence and the belief in our own abilities to handle the tasks set before them. Stage five occurs in adolescence.The task is to achieve ego identity and to avoid role con fusion. They learn who they are and how they fit into the rest of society (Berger, 348). Through receiving proper encouragement and reinforcement through personal exploration adolescents emerge with a strong sense of self and a feeling of independence and control. Those who are unsure of their beliefs and desires will feel insecure and confused about themselves and their future. Completing this stage successfully leads to fidelity, the ability to live by society’s standards and expectations. Stage six occurs during early adulthood.Erikson believed that a strong sense of personal identity was important for developing intimate relationships (Berger, 456). Those with a poor sense of self tend to have less committed relationships and are more likely to suffer emotional isolation, loneliness, and depression. Successful resolution of this stage results in the virtue known as love, marked by the ability to form lasting, meaningful relationships with other people. Stage seven occurs in adulthood. The focus is on career and family. Success in this stage leads to a feeling of contributing to the world by being active in the home and community (Berger, 473).Failure to attain this skill leads to feelings of unproductivity and non-involvement in the world. Successful handling of this stage leads to the virtue of care, being proud of one’s accomplishments, watching children grow into adults, develop a sense of unity with your life partner are important accomplishments. Stage eight occurs in old age. Those unsuccessful in this stage feel that their life has been wasted and will experience many regrets. They are left with feelings of bitterness and despair (Berger, 530). Those who are successful feel proud of their accomplishments and a sense of integrity.Successful completion means looking back with few regrets, a general feeling of satisfaction, and attaining wisdom even when confronting death. My most favorite stage I have experienced so far is stage seven, G eneratively vs. stagnation. This is true because I feel that I have found a job that allows me to contribute to my society and the world in a positive, helpful way. I am able to watch my children grow into wonderful adults. I am proud of all my accomplishments in school, work, and raising my children. I feel a strong sense of productivity that I have not had before. My least favorite stage was adolescence.It was tough having to discover who I was and what I wanted to be. Peers were very important and it was tough trying to fit in and be a part of a group. I would change my stage six, Intimacy vs. Isolation. My father passed away during this time and I was very close to him. So much of me and my sense of self was related to my father and when he died it was like I lost a big part of me as well. It was a very difficult time for me and I felt a great sense of loss. I believe that it has had an impact on my ability to form close, secure, committed relationships with other people.I am mo st looking forward to continuing in stage seven, Generatively vs, Stagnation. I am enjoying all of my accomplishments and watching my children grow so much that I am looking forward to continuing in this stage. I am dreading stage eight, Integrity vs. Despair because I know there are things and decisions that I will regret as I reflect back on my life. I have learned much and am happy with the majority of my life. Also, during this stage is usually when death occurs and I am not ready to give up my life just yet, I still have some things I would like to accomplish and I want to be around for my children and grandchildren.

Soccer Masidlale Programme

IntroductionDue to past and current rumours regarding spur, the participation of Spur being a part of a CSR programme will help the businesses ROI. By looking at uplifting the community it should allow for consumers to feel they should contribute to this effort. This should in the end increase Spurs return on investment. Spur being involved with a CSR initiative should allow for the employee buy in of the business. This should ultimately create a positive atmosphere as well as a positive work environment for all employees. This in the end allowing for consumers to feel more welcomed when intending on buying from Spur.Secondary Research30 000 children have so far been reached by the CSI (Corporate Social Investment) program sponsored by Spur: The Spur Soccer Masidlale Programme (what it does): †¢ Essential Life skills are taught to the children. †¢ Disadvantaged areas are the focal point for this programme and to so this initiative will help uplift these areas. †¢ Children in Johannesburg, Cape Town, Durban and Port Elizabeth are supported by this initiative. †¢ Sport is used as their CSR programme which enables them to uplift the community.200 players of mixed boys and girls take part from 10 local schools and each child receives a Spur branded soccer kit which they can keep afterwards. †¢ The reason Spur has used sport as their initiative, is that it is seen as a â€Å"metaphor for life†. A life skills programme is run alongside the soccer initiative and this teaches the children skills needed for life. The children are equipped further than that upon the sports field. This addresses the socio-economic issues of poverty as it is making it more aware to members of the public, encouraging them to participate in their initiative. This also shows that Spur wants to uplift the community and prove that they want to give back to the community using sport and equipping them with the necessary skills for life. The Spur Foundation'The Spur Foundation was established on International Mandela Day, 18 July 2012, with a donation of R670 000 by the Spur Corporation, resonating with the '67 minutes' theme of Mandela Day, and the founding of the Spur family in 1967. The Foundation aims to uplift and improve the lives of South African families, especially children, in line with its core value of generosity and Ubuntu' The foundations motto is ‘Nourish, Nurture, Now!' This is used to support disadvantaged communities by providing them with education and help fed them. It also provides the basic necessities and amenities for all the children. â€Å"Fill a tummy, feed a mind†.The Full Tummy Fund initiative was launched by the same foundation in 2016 and is used in order to help aid children's development during their first 2000 days, focusing primarily on their education and nutrition.As stated from the previous socio-economic issue, Spur wants to carry on reaching out to the poverty stricken areas that are in dire need of assistance and help by assisting with the nourishment of their children and to educate their youngsters. With the Spur Foundation initiative in place, this will help these disadvantaged areas by providing the children with the proper nutrition that is needed and provides education to them, therefore allowing them to uplift their community and be innovative. This ultimately will improve Spurs image and make customers feel more obliged to support them as they will want to be a part of the foundation to help those in need. These initiatives are relevant to my topic as they provide external information that will be beneficial to my hypothesis and will prove that by Spur conducting CSR it will have a positive impact upon their ROI.By Spur conducting CSR it does good as it will:'Doing good can also be great for business; a growing body of research indicates that a socially responsible company can expect an increase in sales, profitability and value. Having a well-defined and active CSR initiative can help a company achieve the following: †¢ Attract and retain qualified personnel †¢ Enhance employee engagement †¢ Increase customer loyalty, sales and profitability †¢ Bolster community goodwill †¢ Safeguard corporate reputation' †¢ Bring customers back to the business, especially after recent incidents. As stated above, by Spur being involved in multiple CSR initiatives it will create a good name for the business and create customer loyalty as consumers will want to have shown that they are interested in what Spur wants to achieve. This will not be seen immediately but word of mouth will develop and over time Spur will experience more support from members of the public. As more customers are willing to help Spur uplift the community more capital is generated thus allowing for Spurs return on investment to break even and go further allowing for their initiatives to reach further than that of what they have now and perhaps come up with new initiatives. Similar reasons as to why businesses such as Spur should be involved with a CSR programme: 1. You will have satisfied employees: -this meaning that the businesses employees will be proud of the organization they are working for thus bringing a good name for the business internally which then gets spoken about externally creating a positive image towards the business in this case Spur. 2. By conducting CSR you will create satisfied customers: -from past records it has shown that by a business conducting CSR it will improve the customer's attitude towards the business. If this is gained, the customer will undoubtingly come back to the business and buy the businesses products or services and on top of it, the customer will be less willing to go to another brand. 3. There will be a positive Public Relation: -CSR will provide an opportunity to share positive stories. This will benefit companies as it is a free form of advertisement. Businesses will not have to fret about having to pay for advertisements. Free publicity is thus generated and is spread by word of mouth. 4. There will be a reduction in costs: -a CSR programme doesn't have to cost money, if it is being conducted properly. Steps for a company to reduce costs are as follows: †¢ Have a more efficient staff hire and retention system. †¢ The implementation of energy saving programs. †¢ The management of potential risks and liabilities more effectively. †¢ As said by investing more into the traditional marketing way of word of mouth. 5. Business opportunities are created: -as we know a CSR program is to be pen and allow for an outside orientated approach. The business must have constant communication between all its stakeholders (customers, suppliers and other important parties).the reason for this communication is that you will then be the first to know of opportunities that your business can be a part of. 6. There is a long term future for the business: -this means that as a business you are looking at the long term results of the CSR programme and also the businesses continuity. Many large corporations generally refer to this as the shaping of a more sustainable society. These few extra reasons further support the fact that CSR will create a positive brand image for Spur and allow for a greater desire for them to want to carry on as it will certainly provide them with free marketing strategies thus allowing for more profit that can possibly be used to further invest in their CSR initiatives. Primary ResearchBar graph representing all answers that were answered either agreeing with questions asked or disagreeing.As seen in the above graph, many of the candidates that volunteered to answer the questionnaire have all agreed with many of the questions. In the questions it is noticed:Question 1:-Most volunteers agreed that by Spur conducting a CSR program it will be beneficial for the business as it will most definitely create a good name for the business.-Volunteers did disagree however saying that the market will not increase as of experiences from the past involving Spur and that has now spread rumours.-In Secondary research, we see that a business will create a good name for themselves by being involved in a CSR initiative. They believe that spread of mouth about Spur will help increase their market share.Question 2:-Seen again, all volunteers agree that branding has a huge impact upon the business as they could possibly lose customer loyalty, their brand will not be recognised or trust amongst the consumers towards the business is lost.-Customer loyalty is massive when it comes to a business functioning correctly. If the business has no customers there are no funds to allow the business carrying on with the path that they are o n.Question 3:-All volunteers have reacted in saying yes that a CSR program will address a current socio-economic factor and it will resolve that matter.-We all know that by a business addressing a current socio-economic factor; it will help in the long term as it will benefit those factors and improve them. -Many volunteers have replied in the same way saying that by businesses conducting CSR they will uplift the communities and therefore improve the standards of living of all people invested in their initiatives.Question 4:-All volunteers have approved in saying that they would most definitely be proud of their business if the business were to conduct CSR.-We know that if the employees of our company are happy with the business and are proud of it they will be more motivated to work and staff morale will increase thus bringing in more profits towards the business as more work is then done. -Most have responded in saying that they want to be a part of something that they know will uplift and benefit the community. They will be proud that the business is willing to take time out to benefit the community and uplift our standards of living.Question 5:-Most volunteers agree that most businesses conduct CSR because it is a free marketing system for their brand to be noticed by external stakeholders. People will be drawn to the fact that the business (Spur) is conducting CSR and will then therefore want to help the business achieve their goals by buying from them and supporting them. – Few volunteers disagreed saying in the long run this CSR initiative is more expensive than advertising. Some believe that it should involve passion and emotion. -We learned that in the Secondary research that CSR is a free form of advertising for the business and we all know that advertising fees are expensive so businesses us CSR initiatives to their advantage.Question 6:-All agreed in saying that Spurs CSR initiatives will improve the standards of living if they carry on. -Some have mentioned that perhaps more effort is needed in order to make more of an impact. They may believe this as there is many people suffering in disadvantaged areas and perhaps Spurs initiatives need to be expanded in order to care for even more people.Question 7:-All have agreed that it would be more beneficial if they were to know that Spur conducted a CSR program thus making them want to help in the initiative. -Communication is key in a business as if there is no communication members will not know what beneficial work they are involved in.Question 8:-Few have answered in saying that Spurs initiatives will have an impact upon society but most lean to saying no as they would need to increase their efforts to make a really large effect. – Volunteers who agreed said that every bit counts, this will not ultimately uplift the community but as said every little bit does count when uplifting the community. -For majority to have said no, it could possibly also mean that there is no communication from the business to the external market in saying that they do conduct CSR initiatives and to so many are unaware as to what spur des and are not willing to wanting to support.Question 9:-Most volunteers have agreed that businesses should conduct CSR to benefit the community. Yes it is a free way to market the business but the community is the main focus and this is what the whole point of a CSR initiative stands for.Three volunteers have replied saying no and the reason is that a CSR program is expensive and it could possibly disadvantage the business. -The main focal point of CSR is to benefit the community and the planet as well as making a profit, so in a sense the business is saving money by conducting CSR as they do not have to pay for advertisements. This money however can be used to further more improve their CSR initiatives or perhaps invest into new initiatives.Question 10:-Majority of the volunteer answers agreed saying that the â€Å"Fill a tummy, Feed a mind† initiative should only focus on children. They agree in saying that children are most in need as they have no control over their current situation thus need the support that Spur id offering them. Although they did add ideas in saying that Spur should extend the time period of this project for the children as they say that 2000 days is not enough for the children as it is only five years. -Volunteers did disagree with the initiative and say that they should not only focus primarily on children. Many people are in dire need of education, life skills and food as our economy is so poor so therefore they should have access to it as well. Volunteers added as well that it is also quit taxing on the business as 2000 days is quite a long time to look after a child, not just one but many. -For a business it can be quite taxing to their profits especially when they are providing for more than 20 000 children. Although it can be quite taxing perhaps in some cases Spur can be flexible in allowing to extend the 2000 days' time period especially if they are in dire need and have no assistance. This Primary Research has furthermore proven that the CSR initiatives undertaken by Spur are beneficial to the business as a whole. It will help benefit the business from marketing strategies through to eradicating bad stigma about past incidents which have brought the Spur franchise name down. This will help the business be recognised and allow for more consumers to feel more encouraged to support Spur.ConclusionsThe Primary research as well as the Secondary research helps prove that Spurs involvement with its CSR initiatives does have an impact upon their business which ultimately will improve their ROI. We see in the primary research that many of the volunteers feel that if the business is willing to give back to the community and are willing to help, consumers will feel more encouraged to help support the businesses and help uplift their community as well as looking at the possible opportunity to uplift the nation as a whole (in the long term). In order for Spur to possibly improve their CSR they can look at: †¢ The practice of transparency towards its consumers and their employees. Make it part of their organisational structure. Inform the larger community about all ventures of the business. This will help consumers understand everything that is being conducted within Spur. †¢ Encourage innovation within the business as well as the community. This will allow for new ideas for the business and new ideas for the business to get itself involved with.

Economics Research Paper Example | Topics and Well Written Essays - 1250 words

Economics - Research Paper Example On micro level economy does not affect our business. We are the leading cement manufacturers in the region and have more than 65% of the sales. Export and local requirement for cement remains constant until economy faces a major crunch. We are the trend setters in the industry. The requirement for research and development to produce new products makes it a competitive industry. And this cut throat competition makes me enjoy my business and triggers me to think something different and new all the time. We have state of the art systems at plants for all the process, from extraction of raw materials to manufacturing and sales of the products. Entire production is monitored by automated systems. Offices are less advanced in IT and use basic information systems to perform day to day work. My future goals for the company is to expand its production capacity, export of cement to Asia wide countries. To implement a system that will analyze the bulk capacity of cement in market and warehouses. And increase the growth rate of the company with more educated staff and efficient capacity. We provide three kinds of call centre services to the industry. Call centre services, automated voice hosting services and call centre consulting services. We provide out sourced services and services to local companies as well. We market our products to companies looking for out sourcing their call centre services. Our target market are local companies. We prefer local companies because it is cost effective to provide assistance with our local resources. We have a qualified staff of 800 people who are fluent in Arabic and English for providing call centre solutions. Segment of marketing different products generates the maximum profit. More than 60% of the companies take services of call centers to sale their products. It also satisfies the customers quickly leading to increase in sales figures. Changes

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A Peep of History and Lifestyle Through Cookbooks Essay

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A paper which explores one particular issues or dimension of legal Essay

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Analyze a Foreign Song Essay Example | Topics and Well Written Essays - 1000 words

Analyze a Foreign Song - Essay Example (â€Å"Kabhi Alvida Na Kehna – Part 8†). â€Å"Mitwa† is a typical instance of popular Bollywood film music in contemporary times. It has a catchy, lighthearted tune, fuses Western and Indian styles of music and even has a few lines of English lyrics. E.g.: â€Å"Love will find a way† is part of the refrain verse. The time signature is a simple 4/4. There are three main singers: Shafqat Amanat Ali, Shankar Mahadevan and Carolisa. The texture is therefore a polyphonic one. The leading voice is a tenor. The orchestra and chorus are present throughout the song and contribute significantly to the song. The orchestra comprises instruments of both the Indian classical music tradition as well as the Western music tradition. For instance, the Indian Tabla and the electric guitar are both discernible in the refrain (ref. 1:47 of the song). The form of the song, like most mainstream Bollywood music, is strophic. The tune of the first stanza is repeated for later sta nzas; there is a common refrain as well. The device of counterpoint is also used at times, notably around 2:15 when the singer sings a taan, or a rapid progression of melodic notes. â€Å"Mitwa† is different from the typical Western popular song in several ways. The instruments it puts to use, like the Tabla and the Indian keyboard Harmonium, are not heard in mainstream pop music in America. If one were to compare it with something like Eminem’s â€Å"Lose Yourself†, the difference emerges right away. â€Å"Lose Yourself† is entirely a rap song with words that are spoken rather than sung to a repetitive percussion. Melody and harmony are not integral parts of a rap song. In â€Å"Mitwa† however, the orchestral music and melody of the songs are crucial to the song. â€Å"Mitwa† also has musical interludes and refrains that are very different from the refrain in â€Å"Lose Yourself† which is primarily rap. Bob Dylan’s â€Å"The Times They Are A-Changin’† belongs firmly to the traditions of Folk and Country & Western music. Comparing it with â€Å"Mitwa† also reveals differences. Dylan’s song relies primarily on the content of his lyrics to carry it through. The song itself is sung simply with a minimalist acoustic guitar accompaniment. This is in stark contrast with â€Å"Mitwa† which uses an extravagant orchestra throughout. â€Å"Mitwa† can be contrasted against a Bluesy track like Cream’s â€Å"Crossroads† too. â€Å"Crossroads† has an eight-note riff in its rhythm section whereas â€Å"Mitwa† has a refrain that is dominated by the percussive sounds of the Tabla and the Interlude music. This song has several eclectic features. The uses of an orchestra ensemble, the fusion of Western and Indian music and the use of English words in the lyrics are all its defining features. In this it is similar to the Western tradition of the musical an d call-and-response urban gospel music. In both these styles there is the presence of a chorus, usually there is also an orchestra ensemble. The polyphonic texture and importance of melody are also common features. â€Å"Mitwa† can be compared to a song like â€Å"I Will Follow Him† from the Sister Act soundtrack which has a similar buildup. It starts out with just the vocals; then there is the introduction of the percussion and accompanying instruments and finally the climax with the entire chorus and orchestra. I liked the song because of its lilting tune that slowly builds up into a catchier beat. I

The impact to the individual's participation in staff development Essay

The impact to the individual's participation in staff development - Essay Example Finally, two sections examine the theories of Hallinger and Kantamara (2003) and Bolom and Turner (2003). The objective of this literature review is to critically analyze the report whilst keeping the dissertation's objective, identified problems and aim or research questions as a guide. Further, the need for further research from new questions that will arise from this review will justify the need of the dissertation on the subject of why individuals have difficulties participating in staff development. Section I - Quality Education The fundamental question asked concerns education in the 21st century and challenges both future appropriateness of the educational system and its delivery. In reality, the 21st century is something we know very little about, as we are only just 10 years into this century and the new millennium. The future is unknown and therefore one can only forecast, project and extrapolate as to what might be, based on what is already know. Ideology in education is a n evolutionary process. Dominant views on education have influenced teachers for decades. For example, goals to provide equal opportunities and use of young people as a resource for the nation were initiated in from post-war years up to the early 1970s as part of economic expansion. Similarly, the Plowden Report supported child-centred teaching methods to focus on the unique development of each child, becoming known as ‘progressivism’. This ideology is Liberal Romanticism, which also values diversity and individual difference. In the early to mid-1970s, standards were said to have regressed (‘Black Papers’) because curriculum design and organization lacked rigor. In response, the ideology of Educational Conservatism was introduced which emphasized â€Å"the transmission of established social values, knowledge and culture through a subject-orientated approach,† as stated by Pollard & Tann (1990 p 40). The good teacher would reflect on such ideologies and extract ‘the wheat from the chaff’ to improve his own approach to teaching. While such pragmatic values seem promising in theory, the reality of the situation is such that teacher training and curriculum development must develop more objective means of understanding. While the good teacher should have a thirst for continual improvement, this best occurs within an objective framework. As previously mentioned, I personally self-assess my own performance at the end of each lesson. If a lesson has been observed or I have been using classroom assistants, I actively seek their constructive criticism, as I want to be become not only a good teacher but a first class one. Such self-reflexivity is best supplemented with the university model. Pollard & Tann (1990 p 14) state â€Å"practical experience and related discussions at university seem to be more powerful influences for PGCE students on their professional development than their subject studies.† In attempting to become a first class teacher, I found this to be consistently accurate. I am always willing to learn from experienced professionals and lectures. When not teaching, I use the time to observe others to learn valuable experiences. I found my university workshops an excellent source of ideas and an excellent forum to share and learn the best practices. The question to be asked is not â€Å"what is the reason for education?† but â€Å"is it a good education?† A good education should seek to â€Å"

Community Policing vs Intelligence-Led Policing Essay

Community Policing vs Intelligence-Led Policing - Essay Example With that given perception, community policing and its built-in advantages are a big help to the regular police authorities who already have their hands full. It has to be importantly observed though that, even without this new alternative, the government has to work hand in hand with the local townsmen in its macro responsibility of making life safe and orderly. In another vein, intelligence-led policing is a recent development in the whole criminal justice system. With the rise of the computer and other high technology, statistics and other stored data enhance surveillance activities with emphasis on suspects who are marked as serious threats. Considering that New York is a highly urbanized metropolis with a big population and a wide range of multi-racial mixes, its police functions, and related endeavors must be extensive and effective enough to curb crime and disorder. While the crime rate in this heart of America has materially reduced in the past few years1, it is a known fact that big crimes and the most notorious criminals were, and still are, linked to New York. Taking into account these backdrops, traditional government resources may not be sufficient to prevent, deter and solve mal and misfeasance. It is therefore imperative that intelligence-led policing, which is a state initiative, must be executed together with the cooperation of responsible citizens under the ambit of community policing. Significance of Criminal Case Verdicts Four landmark cases have a significant bearing on the role of the police in society. The case of Mapp v. Ohio highlighted the requirement of a warrant for a search to be valid and that any evidence obtained out of a warrantless search could not be admitted in evidence. Gideon v. Wainwright, the next relevant case, discusses the right of any person to have a lawyer in all instances where a criminal act is being charged. The jurisprudence in Escobedo v. Illinois and Miranda v Arizona laid down similar principles. The case laws under consideration delve on basic personal privileges enshrined in the constitution under the bill of rights. The right of a person as a human being has always been given utmost respect and preference. This is one poignant character of democracy. Indeed, laws in modern civilized environments protect and shelter individual freedom from legal entanglements. Unfortunately, this seeming over-protection puts constraints on police duties and responsibilities. Some peace and order exponents even decry that this attitude about personal rights is, in effect, equivalent to depriving society of a livable surrounding because the power to combat crimes and criminals is hindered in the process. For instance, even if a concerned passerby police officer has all the hints to suspect certain misdeeds inside a nearby building, he cannot just simply barge in and declare an arrest or a search. He has yet to go to the court and get a writ to that effect. What if the suspects are already gone. What if the instruments of the crime were already transported What if any form of obstruction of justice has already been committed.

The water loss from leaves through stomata Essay Example for Free

The water loss from leaves through stomata Essay Analysis conclusion As you can see from the table of results leaf 4 lost the least amount of water. Leaf 4 lost the most water because it had no petroleum jelly covering the stomata. This meant water vapour could diffuse from the leaf. My prediction was correct. However I also stated that leaf 3 would lose just as much water as leaf 1. I was incorrect. This was an anomalous result. Leaf 1 lost the least amount of water because it was covered in petroleum jelly. The water vapour, which is formed, was not allowed to diffuse into the air because petroleum jelly is non-permeable. My prediction was correct. This was be However I also stated that leaf 3 would lose as much water as leaf 4 but I was incorrect as leaf 4 lost more water. This was an anomalous result. In the result there are no patterns or trends. In the experiment I discovered that if petroleum jelly was put on the underside of the leaf, it would stop more water vapour escaping than if petroleum jelly was added to the top of the leaf or if none was put on at all. This is because at the underside of the leaf are stomata. There is water loss only through stomata. This occurs when heat from the sun causes water to evaporate from the surface of the cellulose wall. The water vapour formed then diffuses into the air. Stomata are found only on the underside of the leaf. When the underside of the leaf is covered in petroleum jelly the water vapour cannot diffuse through it into the air because it is non-permeable. This prevents the loss of water. When petroleum jelly is added to the top of the leaf (or if none is put on the leaf at all) then water vapour inside the leaf can escape through the stomata, which are found only under the leaf. The explanation is correct because there is proof of this on the graph and in the table of results Evaluation There were enough results obtained to draw a firm conclusion. The results were accurate and reliable. In the experiment however there were anomalous results of all of the leaves. Leaf 1 and 3 should have both lost the same amount of water and leaves 2 and 4 should have lost the same amounts of water. This may have happened because the leaves may have not have had the same amount of water in them at the beginning of the test. Also the leaves themselves may not have had equal surface areas. Also the amount of petroleum jelly may not have covered the whole leaf (this may have given unfair advantage to one of the leaves). The readings were not repeated when any of the values did not fit in with the pattern. The readings, which were taken, were far enough to make a firm conclusion. However the experiment could have improved. In the experiment the size and mass of the leaves were approximately the same but more accurate measurements could have been such as weighing the leaves at the start on an electro balance (before the petroleum jelly was added) to make sure the leaves had the same mass. Also the perimeter of the leave could have been measured to make sure the surface area was the same. To make the test more accurate it couldve been done twice. Also when petroleum jelly was added there may have been gaps in between (so water vapour could have diffused), this should have been checked. To take the experiment further it could have been repeated with different specie of leaf to see if the results were the same.

What It Means To Be Human Religion Essay

What It Means To Be Human Religion Essay [1st]First of all, I would like to emphasize the theological and academic depth of Dr Mark Elliotts paper. I would also like to acknowledge the initiative of the Ecumenical Institute at Bossey (especially of its director, Professor Fr Ioan Sauca) in organizing this dialogue between Evangelicals and Orthodox which enables members of each tradition from different national contexts to meet and explore areas of convergence on major Christian themes. Such discussion between the two different traditions might bring to light common points of doctrine and bring them closer to one another. The Orthodox need to draw nearer to the Evangelicals, and the Evangelicals need to see the Orthodox world with more confidence. The time has already come for us to be no longer divided. [bod]The theme of this years seminar, What it means to be Human, will enable Orthodox and Evangelicals to explore, compare and contrast their understandings of what it means to be human (theological anthropology), and to reflect on how the extent of convergence in this area might bring us closer together theologically and facilitate our joint practical action. [hed]Convergence and Divergence [hed1]1. The four distinctive characteristics [1st]In the first part of his paper, Dr Elliott outlines present day Evangelicalism both from a historical and a doctrinal perspective. I have noted the four distinctive characteristics of Evangelicalism those of conversionism, Biblicism, crucicentrism and activism, to which the Evangelical Alliance has added that of Christocentrism, for [as Dr Elliott says] it is hard to imagine any Christian movement or denomination that would not call itself Christocentric. [bod]The first four characteristics are also found in the Orthodox doctrinal framework in a more or less nuanced form. However, the Orthodox might have some problems with the fifth element Christocentrism in the sense in which the author has mentioned it. The author writes, I I think Evangelicals do have a particular way of understanding the incarnation as being less about the assumption of humanity than as the activity of the God-man individual, who is more a substitute than a representative. For the Orthodox, Jesus Christ, through his incarnation, has assumed our humanity in his divine hypostasis. In Jesus Christ our human nature has received its real existence, not as being its own centre but in a pre-existent centre, namely in the unity of the divine hypostasis of the Logos. Through his incarnation the hypostasis of the divine Logos did not unite with another human hypostasis; rather, he assumed human nature in his eternal divine hypostasis, becoming, by means of this event, the hypostasis of our own human nature. Hence, through his incarnation, Jesus Christ as Son of God became united in a supreme manner with our humanity. In other words, he came into the closest possible proximity with us. This process is a consequence of the hypostatic union. That is why he is called God-Man. [bod]From this point of view, our humanity has been healed from all the effects and consequences of the original sin by Jesuss sacrifice and resurrection. It is important to emphasize in this context that the sacrifice of Jesus was directed not only towards his Father but also towards his own human nature and, implicitly, towards us human beings. Through his sacrifice offered to God, Jesus Christ is made perfect as a human being, sanctifying or perfecting other human beings through this. The author of the Epistle to the Hebrews writes clearly on this matter: and having been made perfect, he became the source of eternal salvation for all who obey him (Heb. 5:9). Or For if the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to worship the living God! (Heb. 9:13-14). The same author says further: it is by Gods will that we have been sanctified through the offering of the body of Jesus Christ once for all à ¢Ã¢â€š ¬Ã‚ ¦ For by a single offering he has perfected for all time those who are being sanctified (Heb. 10:10,14). Christ has become through his cross and resurrection the first-fruits of those who have fallen asleep (1 Cor. 15:20). Therefore, he is not a substitute for humankind, but the one who fully assumed and fulfilled it. From this perspective, we as human beings do not remain external to the incarnation, but are truly present in it. [hed1]2. Atonement: one of the three issues in Evangelical theological anthropology [1st]For the Orthodox, Christs sacrifice and his death on the cross are not understood as penal substitutionary atonement. From this point of view, statements like sin incurs divine wrath and judgmentà ¢Ã¢â€š ¬Ã¢â‚¬ ¦ and on the cross, Jesus sacrificially atoned for sin by dying in our place and paying the price of such sin are problematic for our soteriological doctrine. [bod]The Orthodox understand Jesuss death on the cross as being more a healing of the human nature disfigured by sin, and not as a price that Jesus had to pay in our place in order to satisfy God, whose honour is offended by our sin. In view of the fact that we have been created as an overflow of Gods love, our sin has caused him more sadness than offence. The concept of a substitutionary sacrifice by means of which the offended honour of God was re-established, has more to do with a so-called juridical act (sin-punishment-redemption) than with one which would express the divine love or sympathy. In this respect, the Orthodox might also have a problem with the concept of inherited guilt. Although Paul seems to be quite clear in this respect Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned (Rom. 5:12) I think this may cause difficulties for the Orthodox. In my own opinion, Paul is talking in th is context about the consequences of sin rather than inherited guilt resulting from Adams sin. According to the theology of the church fathers, we consider the cross as the way to resurrection. From this point of view, Orthodox theology is more resurrectional than Evangelicalism, although this does not mean that the Orthodox put less emphasis on the sacrifice of Christ than on his resurrection. In Orthodox worship, the veneration of the cross is not separated from the praise of the resurrection. This is wonderfully illustrated in a liturgical hymn: We worship your Cross, Jesus Christ, and your holy Resurrection we praise and honour. When considering the difference between a Calvinian and a Grotian understanding of the cross, the Orthodox may ask, are the Evangelicals more Calvinian or Grotian? Dr Elliott points out that Calvin sees God as being pleased because his Son as man obeyed him. For Grotius, God is above any such sense of being offended. The anthropological premise is that humans are taken seriously by God, but what does this mean? From this point of view, the Orthodox are closer to the doctrinal position of Grotius than to that of Calvin. My question is further justified by the following point made by Dr Elliott: To be honest, those who espouse a view that God the Father did not send his Son to the cross with a view to his bearing a penalty are arguably those who see the cross as one doctrine among others, and perhaps are not crucicentric enough to be traditionally Evangelical. [hed1]3. The Authority and Power of the Bible and The Uniqueness and Universality of Christ two theological issues highlighted by the Lausanne Covenant, 1974 [1st]The concept of mission, based on the authority and power of the Bible and the uniqueness and universality of Christ, may be a point of convergence between the two traditions. Nevertheless, there is a tendency for the Orthodox to put more emphasis on the liturgical reading of the Bible than on the teaching and preaching of it. As Professor John Breck has said, [shortquote]à ¢Ã¢â€š ¬Ã‚ ¦ however important the place of the Bible may be in both personal and liturgical usage, for many Orthodox that place is purely formal. They respect and venerate the Scriptures, they recognize many familiar passages, particularly from the Sunday Gospel readings, and they insist that theirs is a biblical Church. Nevertheless, only a small minority seeks daily nourishment from Bible reading. à ¢Ã¢â€š ¬Ã‚ ¦ we Orthodox have all too often neglected or even abandoned our patristic heritage which placed primary emphasis on the preaching of Gods Word. [1st]In this sense, the frequently made comment that the Orthodox kiss the Bible and dont read it is not entirely unjustified. [hed1]4. The true image of God [1st]The idea that human beings are created by and in Christ as the true image of God (Heb. 1:1-4) with the hope of a blessed and immortal life is a point of convergence between our traditions. Yet church fathers do not speak only of the image of God, but also and to an equal extent of the resemblance (likeness) to God. In this sense St John of Damascus says, the phrase according to the image means the reason and freedom, whereas according to the resemblance means likenessà ¢Ã¢â€š ¬Ã¢â‚¬ ¦. He continues, the image is developed into likeness through the practice of virtues. Therefore, the image of God is something which is given to us and the resemblance is something that we have to achieve. It is only in this sense that we might accept what Paul Evdokimov said: An image without resemblance is one reduced to passivity. But even in a passive state, the realization that we are made in the image of God remains eikona tou Theou. This reality is beautifully expressed in the words of th e Orthodox funeral service: I am the image of your ineffable glory, though I bear the marks of my transgressions. [bod]Since the man is created not only from dust but also through Gods breath of life it becomes obvious that he has a special relationship with the nature from which he is formed, and also with God his Creator. As St Gregory of Nazianzus affirms, Since from dust I have been created, I belong to the earthly life; but being also a small divine part, I also carry in my life the desire for eternal life. Therefore, because he is made in the image of God, man is rooted and anchored in eternity. But being the image of God refers not only to the soul but also to the body. St Gregory Palamas sees the image as relating to the whole human being: The name man does not refer to the soul or the body in a separate way, but to both at the same time because they were created together according to the image of God. [hed1]5. The weakness of the will and the grace of God [1st]We as Orthodox fully agree that after Adams sin, human will remained very weak. But in spite of this fact, human beings still have the freedom to choose for God. This was specially emphasized by the Patriarch Jeremias during a dialogue with the Lutherans around 1580, as Dr Elliott comments: humans preserved the ability to choose for God freedom as the possibility of choice. According to the Orthodox perspective, grace does not force or limit the human will and its freedom. That is, grace does not work in or for human beings in an irresistible way, forcing them to receive grace in order to be saved without their collaboration. The reason why not all human beings are saved is not because this is predestined by God, with some people being saved and others being lost, but, rather, because of a lack of response by some people to grace. The grace of God does not force anyone to pursue actions independently of their will. That is why the Orthodox refuse to accept the concept of absolu te predestination. [bod]Nowadays, we hear more and more voices among Orthodox in favour of a relative predestination, in the sense that God desires everyone to be saved and to come to the knowledge of the truth (1 Tim. 2:4). This relative predestination is shown in Gods will for every human being to be saved. This understanding of predestination sees it as conditioned by Gods foreknowledge of peoples collaboration or otherwise with divine grace: those whom he foreknew he also predestined to be conformed to the image of his Son (Rom. 8:29). If God predestined the salvation of only some human beings, that would contradict his eternal love as manifested in the incarnation and the cross of his Son, and also the ontological-universal value of the Christs sacrifice on the cross. From this point of view, Elliotts comment that for the sixteenth-century Lutherans in dialogue the point of salvation was to have ones independent centre of decision-making removed, to be replaced with total dependence on God sounds quite strange to the Orthodox. [hed1]6. Sanctification and justification [1st]Are we wholly sanctified when we are justified? And when does this process happen? At conversion or at baptism? From Dr Elliotts paper we may conclude that there is a lack of consensus among the Evangelicals in this respect. Is human sinful nature totally destroyed? Are the roots of pride, self-will, anger and love of the world totally removed from the heart, as John Wesley claimed? These are questions that need to be addressed. [bod]From an Orthodox perspective, conversion is the simple act of affirmation of a decision with regard to justification. The process of becoming holy begins with the sacrament of baptism. However, the fulfilment of holiness is obtained only at the end of a constant battle with sin and the continual practice of virtue. From this point of view, the Orthodox see two stages towards true holiness: sacramental holiness, obtained temporarily through baptism, and moral holiness, understood as a final stage to be reached. In this final stage, holiness corresponds to a stage which in patristic tradition and spirituality is called theosis. We will return to this issue again at the end of this paper. The Orthodox perspective on the sinful nature of human beings affirms that after the fall, the image of God was not totally lost and human knowledge was not entirely reduced to a dark and opaque understanding of the world. Human beings can partially penetrate this opacity by means of another way of knowing, namely that which arises from virtue. The marring of the image of God (darkening of reason, corruption of the heart, weakening of the will) in human beings does not mean its destruction or abolition, for none of the human spiritual functions were completely destroyed through original sin. Original sin has only obscured the image of God in human beings, not destroyed it. The tendency and the capacity of human beings to know and to want to do what is good have also survived the fall, but obviously in a weakened state. Fallen human beings are also able to achieve virtue and overcome temptation if you do what is right (cf. Gen. 4:7); fallen human beings can reject death, choosing lif e See, I have set before you today life and prosperity, death and adversity à ¢Ã¢â€š ¬Ã‚ ¦ Choose life, so that you and your descendants may live (Deut. 30:15,19). Therefore Orthodox do not see human beings as totally fallen, nor the image of God in humanity as totally destroyed. [hed1]7. The anthropology of revivalism [1st]I do not know to what extent Evangelicals accept the ideas of Charles Finney, presented in Dr Elliotts paper and summarized below. But some of these could, with certain qualifications, be shared by the Orthodox. For instance: [list]- Preach the reality of hell, not of sin. Being filled by the Spirit is vital since, in the spiritual battle, attack is the best form of defence. One must give the heart to God and submit to him. Repentance is a change of mind, as regards God and towards sin. It is not only a change of view, but a change of the ultimate preference or choice of the soul. It is a voluntary change and by consequence involves a change of feeling and of action toward God and toward sin. These words may be accepted by the Orthodox as being a clear definition of the meaning of repentance. Humans have responsibility to repent and believers should not pray that God would help them to do that, for the sinner has to provide the will and disposition. However, these words leave no space for synergism, understood as cooperation between God and human beings concerning the process of their renewal. [1st]The Pauline statement in 2 Corinthians 4:16 is very important in relation to the process of human renewal. So we do not lose heart. Even though our outer nature is perishing, our inner nature is being renewed day by day. According to the Orthodox, our salvation includes: [list]a passage from death to life, from darkness to light (John 3:1-6; Col. 1:13-14), through repentance, faith and baptism I have been saved. a process of spiritual growth and maturation (2 Pet. 1:2-8) through ongoing repentance, faith and communion, often called deification I am being saved. Paul writes of our inner life being renewed day by day. a promise of eternal life (2 Cor. 5:9-11; John 14:1-6), calling us to perseverance and righteousness I shall be saved. [hed1]8. The relation between soul and body [1st]What is the soul? Answers such as the body is the image of God by association with the soul and soul and body are aspects of the human existence, quoted by Dr Elliott, may be seen as convergence points between the anthropologies of our two traditions. Therefore, the human beings uniqueness consists in the close relation between spirit and soma. Salvation is for the whole human being soma and soul. Similarly, the final act of universal judgment applies to the whole human being. Our anthropology is therefore understood only through the eschatological event. That is why the body will be raised again in order to be judged by the Creator, together with the soul with which it has formed a unity during its earthly life. From this point of view, the death of the body does not mean its destruction, but the passageway towards a new existence. [bod]In view of the fact that Paul says your life is hidden with Christ in God (Col. 3:3), we may conclude that our humanity is a great mystery. Some of the Evangelicals appear to disagree with this. [hed1]9. Deification (Theosis) [1st]Dr Elliott argues that Evangelicals may have problems with deification. Why should this be so? If we understand deification in the sense in which R. J. Bauckham and other theologians apparently did, as quoted in the paper, namely that humans become divine as God is divine, such a thought is obviously unthinkable for any Christian theologian, Evangelical or Orthodox. From an Orthodox point of view, deification is more than being in the image of God or being adopted as Gods children. Being renewed by Gods grace, we become partakers of the divine nature: Thus he has given us, through these things, his precious and very great promises, so that through them you may escape from the corruption that is in the world because of lust, and may become participants in the divine nature (2 Pet. 1:4). This does not mean that we become divine by nature. If we participated in Gods essence or nature, the distinction between God and humans would be abolished. What this means is that we participate in Gods divine grace, described in scripture in a number of ways, such as glory, love, virtue and power. We are to become like God by his grace, and truly his adopted children, but we never become God by nature. For we are human, always have been human, and always will be human. We cannot take on the nature of God. [bod]Divinization, in the definitive form which the fathers gave it, looks towards a single goal. That is the goal of assuring man that the quest for the authentic person (not as a mask or as a tragic figure) is not mythical or nostalgic but a historical reality. Jesus Christ does not justify the title of Saviour because he brings the world a sublimely beautiful revelation of personhood, but because he realizes in history the very reality of the person and makes it the basis and hypostasis of the person for every man. According to some church fathers, this transformation occurs especially through the eucharist, for when Christs body and blood become one with ours, we become Christ-bearers and partakers of the divine nature. St John of Damascus, writing in the eighth century, makes a remarkable observation. The word God in the scriptures refers not to the divine nature or essence, for that is unknowable. God refers rather to the divine energies the power and grace of God which we can perceive in this world. The Greek word for God, Theos, comes from a verb meaning to run, to see or to burn. These are energy words, not essence words. In John 10:34 Jesus, quoting Psalm 82:6, repeats the statement, You are gods. The fact that he was speaking to a group of religious leaders who were accusing him of blasphemy allows, in my opinion, for the following interpretation: Jesus is not using the term god to refer to the divine nature. We are gods in that we bear his image, not his nature. Deification means that we are to become more like God through his grace, that is through his divine energies. The process of our being renewed in Gods image and likeness (Gen. 1:26) began when the Son of God assumed our humanity in the womb of the blessed Virgin Mary. Thus, those who are joined with Christ through faith in holy baptism enter into a re-creation process, being renewed in Gods image and likeness. Based on the earlier Council of Chalcedon, as well as on the theology of Saint Maximus the Confessor (c.580-662), Palamas strenuously defended the churchs teaching that a direct, personal experience of God himself (theosis) was accessible through Gods energies made available through the hypostatic union of the two natures of Christ. The incarnate Word hypostasized human nature and acted in accordance with the divine and human wills. There was thus a sharing of attributes (communication idiomatum) whereby the humanity of Christ was penetrated by the divine energies and thereby deified. Those divine energies, which we partake of, were not understood as an impersonal something from God but as God himself because Christ is consubstantial (homoousios) with the Father. Through the incarnate Christ, God gives himself to us in such a living, personal way that the gift and the giver are one and the same. Historically, deification has often been illustrated by the sword and fire metaphor. A steel sword is thrust into a hot fire until the sword takes on a red glow. The energy of the fire penetrates the sword. The sword never becomes fire, but it picks up the properties of fire. By application, the divine energies penetrate the human nature of Christ. Being joined to Christ, our humanity is interpenetrated with the energies of God through Christs glorified flesh. Nourished by the body and blood of Christ, we partake of the grace of God his strength, his righteousness, his love and are enabled to serve him and glorify him. Thus we, being human, are being deified. Theosis means the transformation of being into true personhood in the person of Christ. The conclusion is that the ontology of personhood and communion which emerges from the understanding of the eucharist as a communion event in the body of Christ forms the basis for the understanding of the God-world relation, and more importantly, the patristic notion of energies. In this context, we can see that theosis is trinitarian through unity in the hypostasis of Christ. Theosis is, therefore, the ultimate goal toward which all people should strive, the blessed telos for which all things were made. It describes the ineffable descent of God to the ultimate limit of our fallen human condition, even unto death a descent of God which opens to men a path of ascent, the unlimited vistas of the union of created beings with the Divinity. Deification is a descriptive term for Gods redemptive activity towards human beings. When human beings respond to this activity, the ultimate transformation of a human being without losing personhood is made possible. It is a process that should be understood in a carefully qualified sense, as an ongoing process, going from one realm of glory to another (2 Cor. 3:18). Even when the term deification is not explicitly mentioned it is implicitly present as the content of the salvation proclaimed by the gospel. [hed]Conclusions [list]In terms of a definition of what it means to be human, we may assert the following: The human being is the image of God and at the same time is called to his resemblance (likeness). Jesus incarnation, cross and resurrection do not only make possible the salvation of human beings, but also herald the starting point (beginning) of their deification. The basis for the deification of human beings is found in Jesus Christs deified nature. An example of this reality can be found in John 20:19-20. Here we read of the resurrected Jesus appearing to his ten disciples. He enters the house and stands in their midst although the doors were shut. The justification and sanctification of human beings are two different processes with three distinct stages: [list2] I have been saved started in faith, repentance, baptism and Eucharist; b. I am being saved achieved by means of the life in Christ; c. I shall be saved continued in the process of deification in eternity. 5. The death of the body does not mean the dissolution of the human being, but it represents the entry into a new existence in Gods presence. From this perspective, human beings are immortal.

Red Badge Of Courage Essay -- essays research papers

The effects that the physical environment, (nature) have on the main character, throughout any novel are so great. No one seems to notice the little details that slowly, yet gradually show, a main character's struggle, and the ironic role that nature plays in effecting their actions. Environment is always used some way, whether it is to help the main character cope with his or her struggle or, the strong emotional changes that it leaves the main character feeling after personal encounters with the cruel world. It happens more or less in every novel, although sometimes it's not as noticeable as others. In the Red Badge of Courage, main character Henry Fleming, is faced with many obstacles and tough situations that he must deal with. Nature and the physical environment around Henry, play a big role in the decisions that he makes, the actions that he takes and the re-evaluation of lifes values he later takes. The first large decision that Henry makes, is actually enlisting in the army. Crane, the author of the novel, doesn't make it appear as if this was a tough decision for Henry, although it was one of the largest, and the basis for the plot. Henry was bored of his life in the farm. Doing the same thing everyday was not enough action for him. He under estimated the power or war and thought that, that was the action he had been craving. Henry learns throughout the novel, that he had never been more wrong.   Ã‚  Ã‚  Ã‚  Ã‚  After his enlisting in the army,...

Argentina and Bose Corporation :: GCSE Business Marketing Coursework Essays

Argentina and Bose Corporation Bose Corporation has had products of audio system, called â€Å"Home Theater System†. It’s a perfect audio system, just like or even better than the sound we can hear from movie theaters. On the system, there is a music center, which is connected to all input and output cables and a big amplifier, which controls the bass and treble. For your information, in music center, you can both enjoy the CD player and radio for basic functions; and outputs for surrounding sound quality for video watching, and tape listening. Categories: LifeStyle 30 & 25 & 20 & 12 & 8 & 5 & 3 *Below is the Picture of Bose LifeStyle 25 Home Theater System 1. Driving global forces: a) Market needs and wants: Many people may think that in Argentina, the economic may not be that well since it is between underdeveloped and developing country. However, after I talked to my friends, who has ever lived in Argentina for a while, I know that in Argentina, there are still many people who are rich. The situation in Argentina may be extreme disparity between the rich and the poor, however, that doesn’t means that people there does not have marketing needs and wants. I believe that for those rich people, they might want to have the best quality of music and sound. Besides, the restaurant and disco club owners may want to have a better sound quality in order to attract more guests and customers. I guess most of people would know that most of Argentines love music, and they think music is one of the most important thing in their lives. Therefore, I believe marketing needs and wants is one of the forces. We may see from the following article that I picked up from the web that how Argentina accepts business of imports and exports of electronics: â€Å"Argentine companies involved in the appliance and electronics industries produce primarily for the domestic market. Exports are shipped mostly to Mercosur countries. Products include refrigerators, washing machines, dishwashers, air conditioners, television sets, radios, and video cassette recorders (VCRs). In recent years production of refrigerators and washing machines has been about 700,000 units each. Little Argentine production is exported outside Mercosur, although certain niche markets are served by high quality Argentine manufacturers. These include specialty high-fidelity equipment designed for audiophiles willing to pay in the range of US$10,000 for equipment and for concert halls, theaters, and other buildings in need of high quality

Time And Romance Essay

In his sonnets, poet and playwright William Shakespeare creates a romantic tone when describing how romantic relationships are affected over time. Vivian Tiller's article â€Å"Is love really Blind? † provides research to suggest that romantic relationships are affected over time because people tend to lose physical attraction to their mate. After reading both Shakespearean and Deedless works one can conclude that time has a negative effect on love because people's feelings change about their mate overtime.One of the ideas of time that and Shakespeare presents is Love is not really love if it changes. In Sonnet 1 16, lines 2-4 Shakespeare states, â€Å"love IS not love which alters when it alteration finds†. This quote means Love is not really love when the supposed feelings Of love from one or both partners change . This has to do with time because in most relationships love changes overtime. One of the ideas that Dilled presents is physical attraction impacts relation ship satisfaction.In paragraph number 7, Dilled states, â€Å"By asking peoples at various stages of relationships how they feel about their partner's appearance, we learn a lot about underpinnings of physical attraction, an ingredient that clearly bonds men and women, but one that relationship experts rarely study'. Dilled utilizes statistics to gain a better outlook on the topic. Additionally, Dilled uses Data from the people she interviewed. Shakespearean outlook regarding love is positive but, Dilled views love by statistics and people's personal experiences which are mostly negative.In a nutshell, Shakespeare and Dilled have Different opinions of love. Shakespeare views love based on his personal experiences, On the other hand, Dilled uses statistics and data to formulate her opinion on love. Shakespeare and Dilled are two of the many people in the world with contrasting opinions on the subject on love. Based on their theories ,a question comes to mind, is love born of the hea rt destined to last forever or perhaps its subject to change as the day is to the night?

Cultural Globalisation Through Japanese Culture

Cultural globalization is the rapid traversing of ideas, foreign influences, technologies, spread of language, markets and values across national borders. It not only increases freedom of choice, but also revitalizes cultures and cultural artifacts through interconnectedness and interaction between peoples of diverse cultures and ways of life. In the article â€Å"Japanese Popular Culture† by Nissim Otmazgin explores the dissemination of Japanese culture products throughout East and Southeast Asia by various modes and analyses the expansion of popular culture through Steger readings. Does globalization make people around the world sameness or differences in global culture? One effect is that it promotes greater cultural homogeneity. Sometimes common demands, common consumer preferences, and large bodies of common information can lead to the blending of cultures and the erosion of cultural differences. It is a myth that globalization involves the imposition of cultural uniformity, rather than an explosion of cultural exchange. But, cross-cultural exchange can spread greater diversity as well as greater similarity. People everywhere have more choice, but they often choose similar things. For instance, Amazonian Indians wearing Nike shoes, denizens of Southern Sahara purchase Yankees baseball caps, Palestinian youths displays Chicago Bulls sweatshirts in Ramallah and eating fast-foods at Mc Donald’s ( Steger, 73) shows thriving of American products in a large scale. These worries cultural pessimists as well as optimistic hyperglobalizers that â€Å"the rise of an increasingly homogenized popular culture under Western culture industry† ( Steger, 72). It seems that local cultures and national identities are dissolving into a crass of American consumerism. That cultural imperialism is said to impose American values as well as products, promote the commercial at the expense of business profits, and substitute superficial pleasure for deeper satisfaction. People’s culture in the sense of their shared ideas, beliefs, knowledge, inherited traditions and art may hardly be eroded by mere commercial artifacts. The profound cultural changes have little to do with Western ideas. Sociologist Roland Robertson points out that â€Å"global cultural flows reinvigorate local cultural niches† (Steger, 77) resulting ‘cultural hybridity’ increases diversity within societies – but at the expense of making them more alike. It is noted from the article that the introduction of Japanese culture in East and Southeast Asia in an unprecedented scale is due to â€Å"Asian fragrance† which resonates with the local consumers (Otmazgin, 2). For example, Japanese television dramas and animations – Hello Kitty, Ampan Man and Poke’ mon are seen everywhere in the Asian city. In this way, Japanese popular culture is gradually adapted and incorporated into local popular culture through translation. Iwao Sumiko concludes that â€Å"Japanese popular culture products represent ‘modern’ ideas that consumers strategically choose† (Otmazgin, 3). This believes that globalization is not â€Å"globalizing† western culture and western cultural icons. Therefore, Asian people no longer consume â€Å"the West†, but rather a Japanese–indigenized or hybridized product (Otmazgin, 3); reinforcing the concept of local as mediated of ‘global culture’ and foreign influences as mediator to ‘global culture’. Does globalization make national identity in global culture extinct? It’s hardly. Individual choice is fragmenting the imposed uniformity of national cultures. New hybrid cultures are emerging, and regional ones re-emerging. National identity is not disappearing, but the bonds of nationality are loosening and â€Å"they continually shape and reshape cultural scenes and lifestyles† (Otmazgin, 8). By and large, people choose the new ways because they are more relevant to their needs and new opportunities. Let’s consider an example of interpenetration of cultures from music, television and language products. In television, MTV in Asia promotes Thai pop stars and play rock music of various artists and bands from different countries that are sung in Mandarin. â€Å"The television and music production favors localizing content and broadcasting in Asian languages, creating new cultural genres and introducing local as well as international pop music to its audiences† (Otmazgin, 10). Countries like Hong Kong, Seoul, Shanghai watch Japanese, Korean and Chinese dramas, read cosmic books and animation series that are translated or in the original language. If these individual people choose to watch different cultural products that doesn’t mean they lose their collective national identity. These cultural forces can rapidly become domesticated, changing national and socio cultural styles, but not destroying it. Another example around the globe: English language. Language is often at the heart of national culture and a common global language would certainly be a big plus. English is considered as â€Å"internationalization† comp atible with diverse languages. Since not all languages use the same alphabet, one goal is to get a standard based. Because of English, many other languages are becoming extinct is not true. Nowadays, the internet has given all its users the ability to speak and write to people from vastly different cultures and languages. Therefore, globalization promotes true ‘global community’ that supersedes the concept of state or country, and language become ‘glocalized’ as well as more diversified so as to cater to different tastes. Likewise, the growth of a music industry, under exposure to foreign influences, has not led to the extinction of regional music, for instance the lyrics are in Japanese and the music follows Western pop/rock standards. The upshot of all this change is that national cultures are fragmenting into a kaleidoscope of different ones. New hybrid cultures are emerging. Regional cultures are reviving. Individuals are forming new communities, linked by shared interests and passions that cut across national borders emphasis on universal homogenization.

How freely do women and men communicate publicly in Muslim communities Essay

Islam is a religion that one actually perceives of being strict and harsh maybe because people are not well affiliated or aware of its teachings or because they misinterpret what the religion actually means. Islam on the other hand is one religion that is the most adaptable to all the situations that occur in any era. Its teachings can be universally accepted and adopted. It’s fair and totally unbiased when it comes to any gender. It’s a religion that is very easy to understand and follow and not strict and complex if understood properly. It does consist of principles that one find really hard to adapt to in today’s world but then those principles if adopted can prove to be of well being of a human himself. (Esposito, 2002). The Muslim culture provides women the most prominent place in the society. Women enjoy equal rights and privileges and are no way inferior to men. The rights and responsibilities are equal but not identical since men and women are both created differently. The Islamic culture does restrict women to stay reserved but that does not mean at all that it restricts women to communicate with men at all especially when it’s necessary. Public communication is not at all prohibited for a men and women in Islam, it just disregards men and a women meeting alone. It just believes in women to ensure their dignity and keep themselves protected and secured against disgraceful conditions and circumstances because in Islam a women is considered highly sacred and dignified and this doesn’t weaken a women or makes her inferior rather it gives her a special position in the society and makes her more strong and respectable and also safeguards her integrity and honor. Social priorities Socially a woman is not considered the bread earner for the family and therefore is not responsible for earning to meet the finances of the family. She is responsible to take care of the house and therefore is more preferred to stay in the house and look after the family rather than going out and exposing herself but if a woman herself wants to contribute in the earnings of the family then it is not at all disregarded by the Muslim culture as long as her honor and dignity stays protected. If we take the example of Hazrat Khadija, the first wife of Prophet Muhammad (PBUH) we can see that she was the most prominent trader in Arab that time, she worked with prophet and therefore there is no specific evidence that says that she has no communication or negotiation with men publicly. Similarly Hazrat Ayesha also is another example of a working lady who used to interact with men for conveying and transmitting the prophet’s message. (Esposito, 2008) . In many other strict Muslim states like Saudi Arabia, Iran etc, Muslim women are not all preferred and liked to work and to earn. Neither are they allowed to even communicate with men who they are not related to publicly and if found doing so are punished for their act. Segregation is done everywhere is weddings, public seminars etc. Even schools are segregated and girls and boys are not allowed to study together. This clearly states that Muslim men and women are not free to communicate publicly and therefore enjoys no interaction between the two genders. Situation in which communication occurs Communication only occurs in cases like if the men and the women knows each other or have a direct relation with each other. If we take a look on what the religion has to say then communication between a men and a women is not wrong publicly, as in communication and interaction is only prohibited when a men and a women are all alone together. Seclusion is prohibited but in the case of the presence of any third person, it is permissible as long as u communicate modestly and with a pure heart, still in many Muslim countries communication even publicly is not allowed at all. They think it’s indecent in immodest for a men and women to interact. Communication before marriages is even not considered that good but still in many Muslim states and cultures communication does take place between men and women before marriages in the presence of elders or other people of the family. Schools and universities are even segregated mostly in Muslim states, therefore there is no communication among girls and boys as school is the main source of communication among youth. What does Islam say about men and women interaction? The Quran (holy book of the Muslims) defines important and necessary elements of all the existing relationships between all the people. It includes respect, tolerance, kindness, self-restraint, honesty, patience, compassion and forgiveness. Such aspects apply between all the relationships let it be parents and children, neighbors, spouses, friends or work partners, regardless of any gender. Even Islam elaborates on what kind of relationship it finds acceptable between men and women, meaning that it does not totally opposes any interaction between them as long as it crosses the limits or boundaries set by the religion that includes physical contact or any immodest action, yet many scholars still does not allow any sort of communication between the two genders. Social Interactions In some Muslim communities, social contact or interaction among men and women, who are not directly related to one another is forbidden and therefore has resulted in segregated recreational places, schools, universities, government offices and businesses and therefore it totally restricts women from any position of power or control. The oppression or domination of women is mainly due to the restrictions on social communication and interactions making the leadership in government not provide basic human rights and liberty . If we talk in general terms, then most of the Muslims have usually adopted such segregation and separation haunted by the fear and thought that allowing social interaction and communication among men and women will result in illegal sexual behavior and physical contact. However as mentioned earlier there is fairly very less or no evidence to support that Islam discourages or totally prohibits social contact or interaction between men and women who are unrelated. These are just the man made values and rules or basically we can say the cultural values that have been followed since ages and have remain unchanged for protecting people against the wrong deeds or any such wrong or immodest behavior that may result in ruining the dignity or character of a person but still the option of complete avoidance in between the opposite gender is considered very unacceptable and impractical for many sensible people and is not a necessary or important element of Islamic social behavior. (Sardar, 2007) Sex segregation in different Muslim communities:- It varies throughout in different Muslim communities. In some communities it’s strict and harsh as compared to others where it is a bit practical and understandable. Let’s take a look in some of the communities and how this issue is dealt there. Afghanistan: Due to Taliban’s leadership in Afghanistan there is a very strict sex segregated system that does not allow women and men to contact in public at all and women even do not enjoy equal opportunities of education or employment. Iran: In Iran Ruhollah Khomeini only favors single- sex schools and strictly discourages women teaching in boy’s school and men teaching in girl’s school. Also public places like cafes, restaurants, schools, libraries, swimming pools, beaches, shopping malls and sport halls are also legally segregated. It was ordered and announced that all the business halls, marriage halls, political meetings and even conference halls should consist of separate sections. Men and women are even ordered to form separate queues. In cinemas and restaurants specially there is always a section labeled as â€Å"only for females†. Women are required to wear a hijab and cover themselves completely. Only the showing of eyes is allowed and a women if found not covered properly given 74 lashes in punishment. Men and women are not even allowed to travel in the same busses or other means of public transports. There are few busses that have separate section for women and men are not even allowed to stand beside them. Saudi Arabia In Saudi Arab sex segregation is even seen in hospitals and health care centers. A female patient is not permissible to be treated by a male doctor unless there is no other female doctor available similarly it is also not permissible for a female doctor to treat a male patient. A woman is not allowed to meet any other guy unveiled except for her spouse. A woman is also forbidden to eat in public as this would expose her face while she is eating as this considered immodest therefore all restaurants in Saudi Arabia has a special section for women to conceal them from men. Women are not even allowed to drive or even get out of their house without their husband or son. Indonesia: Indonesia is a country with the highest Muslim population. Sex segregation is not so harsh as compared to other Muslim communities. Hijab is considered an important part of the dress among women in Indonesia but if not worn does not punish them. Women are seen working in Indonesia a lot and men and women social contact is allowed to some extent in the country. Physical contact is however not permissible but people in Indonesia do practice handshaking and it’s not considered wrong there. Coughlin, 2006) Guidelines for appropriate behavior resulting in healthy men and women public contact:- In some Muslim cultures healthy relationships are not forbidden at all and this is what the religion does not even consider wrong. Therefore appropriate behavior that does not lead to temptation or physical attractiveness should be adopted. In order to maintain healthy relationships between the two sexes, following steps are taken in some practical cultures: Treating one another wi th respect in all conditions: This recommendation is even made by the religion itself. Respectful behavior is one factor that allows both the gender to maintain social contact or interact with each other in a modest and a pure manner. Behaving modestly: Maintaining healthy relationships also involve behaving modestly with one another. It means to avoid provocative behavior such as physical contact, flirtation or harassment. Avoiding seclusion: Seclusion is the situation when men and women are alone in an isolated place. This is not considered right in a Muslim culture as the chance of intimacy is apparent when two people who are attracted to each other are alone in some place. Therefore in order to avoid such temptation it is much better to avoid situations of seclusion so that healthy relationship can’t be maintained between both the sexes Dressing modestly: Dress is one factor that arouses interest and attention of the opposite sex therefore when meeting an opposite sex always dress properly and modestly so that it does not lead to any bad thought in other person’s mind and does not ruin the healthy relation that exists. Conclusion The freedom to which the men and women communicate publicly in Muslim communities varies from community to community. In some states as stated below no communication exists between the sexes where as in others it is a bit lenient. However if we see in general Islam, the religion that Muslims follows only restricts such interactions among the Muslim men and women that lead to any physical contact or immodest behavior or it opposes men and women meeting alone in an isolated place for no productive purpose.

The Sow

In Sylvia Plath’s poem the Sow, the fascinated narrator describes his encounter with his neighbors pig for the first time. Sylvia Plath uses diction and allusions to describe the sow from the narrator’s perspective. The poem also features an attitude shift towards the pig from this mysterious prize to this disappointing pig. The poem starts off with an aura of mystery. She describes the neighbor’s behavior using words and phrases like â€Å"shrewd secret† and â€Å"impounded from public stare. You can tell that the neighbor is trying to hide his ribbon winning pig from the public and that he is very proud of his pig. The narrator is very curious as to what this ribbon winning pig looks like. He is so curious to the point that he is commended to find his way through the â€Å"lantern-lit maze of barns† to see this pig. When he sees the pig for the first time the mood of the poem shifts. When he sees the pig for the first time he, it’s not wha t he had expected.He says â€Å"this was no rose-and-larkspurred china† which implies the imperfections he finds with the pig. As he begins to describe the pig, his tone changes from wonder to pity for the pig. He describes the pig as a â€Å"Brobdingnag bulk† to describe how big this pig is by comparing it to the giants that live in Jonathan Swifts book Gulliver’s Travels. He sees this pig as this fat pig that can barely move, and is slowly rotting away, â€Å"on that black compost, fat-rutted eyes dream filled†.He also compares the pig to an â€Å"our marvel blazoned a knight, helmed, in cuirass, unhorsed and shredded in the grove of combat by a grisly-bristled boar†. He sees the fat of the pig as armor and its scars as to those of battle wounds. Sylvia Plath was able to show the different thoughts the narrator has of his neighbors pig. She is able to show us how the narrator thinks that this pig is this magnificent creature even though itâ€℠¢s not. Through diction, comparisons, and allusions Sylvia Plath is able to show us what the narrator is seeing and feeling though out the poem.

Report: Human Resource Management and Case Studies

Written Assessment 1 – Short Report on Case Studies Objective This assessment item relates to course learning outcomes 1 and 4. Structure Follow Report format. See the Course LibGuide for further details. Your assignment must be written in Times New Roman, size 12, with 1. 5 line spacing. You must follow all other formatting rules described in the guide mentioned above. Topic Background â€Å"Only human capital can produce a sustainable competitive advantage. And, performance management systems are the key tools that can be used to transform people's talent and motivation into a strategic business advantage. Aguinis (2013) Performance Management Task You are required to carefully review and evaluate 4 Case Studies from your textbook. These are: Case Study 4-1 â€Å"Diagnosing the Causes of Poor Performance† Case Study 4-2 â€Å"Differentiating Task from Contextual Performance† Case Study 4-3 â€Å"Choosing a Performance Measurement Approach at Paychex, Inc. â⠂¬  Case Study 4-4 â€Å"Deliberate Practice Makes Perfect† For each case you are to prepare a 500-700 word response to all of the critical thinking questions presented at the end of each case.Provide relevant research evidence to justify and support your response in addition to the set text. Instructions: You are expected to read widely for the assignment. You should access scholarly material, including peer reviewed journal articles, chapters from edited books of readings, and books on specific human resource management (HRM) topics (at least 12 additional references required for the entire assignment). A good guide would be to use at least 3 additional references (ideally these would be journal articles from 2008-2013) for each of the case studies.The reference lists found in your prescribed textbook, as well as other texts, are good places to start when searching for additional references. Reliance on websites or textbooks only is NOT an appropriate academic literature s earch and will not help you to achieve higher marks and/or grading. The purpose of this piece of assessment is for you to demonstrate your ability to construct an in-depth and critical analysis discussion on Performance Management topics. In doing so, you are expected to use, and correctly cite, a range of relevant scholarly literature as evidence to justify and support your work.