Market for Human Organs

Logan Williams Economics 211 Cupelli 28 February 2013 The Market for Human Organs Richard Knox, a National Public Radio reporter (Richard Knox), states, â€Å"About 75,000 Americans are on the waiting list for kidney transplants. But in the coming year, just 18,000 will get them. † Unfortunately, the transplant list is only growing with each passing year. This means that many people will die on the waiting list and those who are lucky enough to get to surgery may not be strong enough to survive the operation because they have been without vital organs for so long.The legalization of the market would cause more people to donate, evening out the difference between donations and needed transfers. Since the demand for human organs is so high people will do everything in their power to get what they need. Often times this leads to people searching the black market. These organs and operations are not only non-sterile, but can be extremely dangerous as the buying and selling conditi ons are often extremely unsafe. The black market is also known for causing crime, but the offenses committed for human organs a lot of the time involve violent crimes and sometimes murder.The legalization would cause these crimes to almost come to a complete stop. If the human organ market is legalized many more people would be able to get the organs they need. Many more lives would be saved if selling and purchasing organs were legal. Participation in medical research, the selling of blood, eggs, and semen for compensation has become a way for many people to come out of debt or simply have a little bit more money to get by. It only makes sense that if people were given the options to sell their organs more would be involved.With the legalization of the human organ market, people would be more likely to donate their organs knowing that they can get a reward for saving someone’s life. This will help people pay off debts, save money for retirement, or give them more spending mo ney in a safe, reliable way being treated by doctors. When donations are taken after a donor has passed away, the payment would simply be given to a person, institution, or charity chosen by the donor. If it becomes legal to sell organs, it will also become a taxable good, bringing more money into the government.As donation numbers increase, more organs will be available to those in need, and many more lives will be saved. With the increased number of donated body parts, not only will we see direct increases in the number of transplants, but also a tremendous reduction in hospital costs with less people on organ waiting lists. When less money is needed to treat patients waiting for body parts, hospitals can redistribute funds into other branches to buy new technology, hire more staff, or offer more treatment to patients, thus saving more lives.Unfortunately, the many people on the transplant list are slowly dying without any significant treatment. These people know that if they do n ot get any new organs soon, which many realize because they have been on the waiting list for extremely long with no end in sight, they most likely will have to resort to very dangerous ways of getting what they need. They are willing to pay any price so save their lives. This often leads them to the black market.The amount of people involved in the black market is increasing, but untrained people perform surgeries in non-sterile environments leading to risks of infection and possibly death. Another issue with the black market is many poor people become victimized by the wealthy and do not get the money they were promised before the surgery (Growing Market). If the market of human organs was legalized the surgeries would be safer and the money would be guaranteed, leading people away from the dangers of the black market. The black market is notorious for causing crime.Since most people that are in dyer need of an organ don’t care where they are getting it from, people begin s tealing other people’s organs. Many people commit violent crimes or kill for other people’s organs and sell them for their own profit. If organs could be legally sold there would need to be proper identification and paperwork before the surgery could take place, making it so there is not profit in selling organs, therefore dramatically reducing the violent crimes taking place. The legalization would cause the sale of human organs on the black market to almost completely stop.Sadly, the organ transplant list is only growing with the passing time and if there are no changes in how the system is today the donor list will not increase with any significance. If the market for human organs is legalized it would cause an increase in the donor list, money brought into the hospitals and the government. It would decrease the list of people in need of a transplant, the crime rate for organ thefts, the deaths caused by black market surgeries, and could cause an end to the sales of human organs on the black market completely.Without a change people will continue to die waiting for organs they likely never had a chance to receive since the beginning. The legalization of the market for human organs could save many more lives than the organ waiting list is saving now. Works Cited â€Å"Growing Market for Human Organs Exploits Poor. † MSUToday. N. p. , n. d. Web. 27 Feb. 2013. Knox, Richard. â€Å"Should We Legalize the Market for Human Organs? † NPR. NPR, n. d. Web. 27 Feb. 2013. â€Å"Richard Knox. † N. p. , n. d. Web. 27 February 2013 â€Å"Should the Sale of Human Organs Be Legal? † a Debate. org. N. p. , n. d. Web. 27 Feb. 2013.

The Measurement of Student Engagement

While there is limited research on engagement in adult literacy contexts across researchers, the literature shows a vast number of researchers have studied student engagement. The definitions and descriptions of student engagement are broad and range from engagement as ‘participation' in school as a social system (Finn, 1989; Newmann, 1981; Newmann, Wehlage, & Lamborn, 1992), to the concept that engagement is a cognitive function used during certain academic tasks (Corno & Mandinach, 1983; Helme & Clark, 2001; Pintrich & De Groot, 1990). More recently, student engagement has been built around the optimistic goal of developing students' abilities to ‘learn how to learn' or to become lifelong learners in a knowledge-based society (Gilbert, 2007, p. 1). Therefore, it is clear there is no ‘one' universal agreement among researchers as to what a definition of student engagement might be. Researchers have instead explained different forms of engagement and how they work for different students under different conditions (Kuh, 2009).For example, Kuh (2009) defines student engagement as â€Å"the time and effort students devote to activities that are empirically linked to desired outcomes of college and what institutions do to induce students to participate in these activities† (p. 683). Coates (2007) describes engagement as a â€Å"broad construct intended to encompass salient academic as well as certain non-academic aspects of the student experience† (p. 22), comprising: Active and collaborative learning; participation in challenging academic activities; formative communication with academic staff; involvement in enriching educational experiences; and feeling legitimated and supported by university learning communities. Hu and Kuh (2001) define engagement as â€Å"the quality of effort students themselves devote to educationally purposeful activities that contribute directly to desired outcomes† (p. 3). Comparably, Harper and Quaye, (2008) suggest engagement is more than involvement or participation and requires feelings, sense-making, and activity — as acting without feeling engaged is merely involvement or ‘compliance' and feeling engaged without acting is ‘dissociation'. Glanville and Wildhagen (2007) acknowledge there is a debate over the recognition of engagement being a single or multi-dimensional concept state. These authors conclude that â€Å"engagement should be measured as a multidimensional concept† (p. 1019) that is divided into behavioural and psychological segments. In recognising this ‘multi-dimensional' concept, Fredricks et al. (2004) drawing on Bloom (1956), identify three dimensions of student engagement that can be synthesised to gain a deeper and more meaningful grasp on student engagement: Cognitive, emotional, and behavioural.In looking at these categories, in turn, cognitive engagement includes two components; psychological and cognitive. The psychological component emphasises students' investment in learning, motivation to learn and self-regulated learning as it relates to thoughtfulness and a willingness to put in the effort to comprehend complex ideas and to master difficult skills (Blumenfeld, Kempler, & Krajcik, 2006). The cognitive component involves self-regulated learning, meta-cognition, application of learning strategies, and being strategic in thinking and studying. Cognitively engaged students invest in their learning, seek to go beyond the requirements and enjoy being challenged (Fredricks et al., 2004). In the adult literacy context, examples of cognitive engagement might include: The effort in understanding course material; completing assignments; critically analysing information; applying concepts to real-world examples; and deepening insights through research and interaction (Harper & Quaye, 2008). Emotional engagement comprises students' attitudes, interests, and values – mostly in relation to positive or negative interactions with faculty, staff, students, academics, or the institution. Students who engage emotionally experience affective reactions such as interest, excitement and enjoyment, or a sense of belonging (Fredricks et al., 2004). Emotional engagement also refers to a student's reactions to others, connections with the school community, and how students feel about their educational experience (O'Donnell, Reeve, ; Smith, 2011).Behavioural engagement involves complying with behavioural norms such as attendance, involvement and participation, student behaviours related to concentration, attention, persistence, effort, asking questions, and contributing to class discussions (Fredricks et al., 2004; Hattie ; Anderman, 2013). These students are typically not disruptive, nor do they demonstrate negative behaviour (Fredricks et al., 2004). In adult literacy, examples of behavioural engagement may include respecting others, listening to instructors and peers, engaging in discussions, and participating in group work or teams (Harper ; Quaye, 2008).Fredricks et al., (2004) explain that each of these three dimensions can have a ‘positive' and a ‘negative' pole, each one representing a form of engagement – with the two extremities separated by a space of non-engagement, demonstrated by withdrawal, or apathy. This means that students can engage either positively or negatively along one or more of the dimensions or engage positively or negatively along one or more dimension while not engaging along another or ‘others' (Fredricks et al., 2004).

A View on the Mozarts Symphony No. 41 in C Major, K. 551 as Explained by Woody Allen

A View on the Mozart's Symphony No. 41 in C Major, K. 551 as Explained by Woody Allen Woody Allen describes Mozart’s Symphony No. 41 in C Major, K. 551 as a composition that proved the existence of God. There is a reason that Allen, several other scholars of the classical period, and the majority of music lovers alike consider Mozart’s â€Å"Jupiter† Symphony to be one of extremes. The innovative and artistic mastery which make up the framework of the symphony creates an experience where a complexity of emotions could take place in this piece. The amount of several differing expressive and compositional contrasts which take place in this single symphonic work have astounded audiences for hundreds of years and is considered to be a work fifty years ahead of its time. The most prolific reason as to why this symphony is so highly regarded in the classical repertoire would have to the be what Mozart accomplishes in the finale of this work. At the end of the movement Mozart is able to successfully take the style of late 18th century instrumental practice, with exceptionally involved counterpoint creating a style of music transcending both of the styles into one of pure and exhilarating originality. This transcendence which Mozart achieved is due in part to a five-part fugato representing five different themes which occur throughout the finale of the work. Mozart takes the five themes and interlays each theme in unity among one another across the whole ensemble. This contrapuntal mastery which takes place has been deemed as one of the greatest finales of music preceding the scientific revolution. However, the significance of the symphony as a whole in terms of the historical context make the reputation of the symphony quite reputable among scholarâ₠¬â„¢s due to the commission of and inspiration of the â€Å"Jupiter† Symphony. No one is exactly sure as to the reason why Mozart wrote this symphony and whether he ever listened to a performance of this symphony as well. Mozart wrote the Symphony No. 41 along with his 39th and 40th symphonies during a period of six weeks in the summer of 1788. During this time Mozart was in serious debt and had to move to the suburb of Alsergrund in order to avoid paying high rental expenses. Some scholars believe that this symphony was composed only for the purpose of making Mozart money so that he could no longer struggle in order to pay his rent. Others believe that Mozart knew that the â€Å"Jupiter† symphony would be his last as he put everything in terms of style, contrast, and emotion into this final symphony. The first movement begins brilliantly in the key of C major. This movement happens to be in sonata allegro form which was traditional of the time. The second movement of this piece is marked Andante cantabile and is known to create dissonance and drama signifying some internal struggle. The third movement of the piece is a minuet that contains an allegretto and trio. This movement features an Austrian folk-dance form and contains interesting instances of imitative texture. Although these movements may not be as highly regarded as the fourth movement, the first three movements also contain innovative and symphonic mastery which only someone like Mozart could succeed in doing. Only Mozart could compose a symphony in less than six weeks and have the symphony contain a legacy spanning generations of musicians. The significance of final symphony of the Austrian composer will continue to baffle listeners young and old as no other composer could imitate the craft of composition and symphoni c art to which Mozart dedicated much of his life to.

Business Law Essay Example | Topics and Well Written Essays - 250 words - 32

Business Law - Essay Example This, therefore, disqualifies any agreements or promises made through the emails. This statement renders all the other negotiations and agreements made in other communication platforms null and void. Going back to the basic definition of a contract; precise terms are part of a contract (Edwin 146). In the second scenario, the contract between Standard Storage Company and Tri-Country Investment Corporation includes a provision that covers the sale of the furniture as part of the transaction. This provision states that the furniture is included. Therefore, it can be argued that the cost of the furniture is included in the total cost of the warehouse. By this virtue, furniture is part of the sale. The fact that the contract failed to specify the furniture’s price clearly indicates that the furniture’s price is included in the total sale of the warehouse. If the two companies are unable to resolve their dispute, the court through an independent property valuer can assist them to come up with a

Health Systems and Healthcare Systems Coursework - 5

Health Systems and Healthcare Systems - Coursework Example Key among the roles of the government is to provide every Nigerian access to basic healthcare facilities without discrimination. In Nigeria, primary health care services are available in both the rural and urban areas. The agencies provide basic care to citizens regardless of their class or status. There are various aspects supporting the evaluation of the primary health care services in Nigeria. Primary health care services also include training on prevailing health problem and techniques of controlling and preventing the problems. It ensures proper nutrition among citizens and promotion of food supply and childcare, family planning immunization and prevention against major infectious diseases. There is significant evidence in the health promotion interventions making active enhancement of human health care. Primary healthcare also concerns the satisfaction of health- related Millennium Development Goals among the marginalized group and poor members of the population. World health organization (WHO) applies health promotion techniques to health and related social system and various risk factors including disease and health issues. Organizations are concerned with improving the quality of life by performing health promotion services. Health promotion has crucial roles to play in fostering public health policies and health -supportive environments promoting positive social conditions and skills promoting healthy lifestyles (Boman & Isiaka 2015, p.1). World health organization supports the country in improving infrastructure for organizing planning and initiating multispectral health policies and programs in Nigeria. Health system concentrates towards health promotion promotions initiatives including and their capabilities geared towards promoting health. There are advocacy and social mobilization for policy in support of health

Borough Warlords Exacerbating British Housing Crisis Case Study

Borough Warlords Exacerbating British Housing Crisis - Case Study Example These councillors and planning officers are not royal patrons free to dispense with public goods at their discretion or whim to favored constituents; quite the contrary, they are public servants bound to comply with the rule of law, Sadly, they do not feel bound to comply with their statutory and ethical obligations. Patrons and warlords they are, the borough their private fiefdom, and public goods their currency in trade. This is a story of the dangers of decentralization, how decentralization is functioning as an incentive for local councilors to treat planning decisions as a sort of patronage-oriented gift, and how Britain's housing crisis is being exacerbated in the process. Such allegations are not new, they have been around for ages, but the negligent councilors seems to wait until the latest scandal is distant to the public's ear before they begin plying their nefarious trade in public trust and public approvals again; indeed, just barely six years ago, the Telegraph reported: The seam of corruption running through Doncaster council was laid bare with the convictions of five people including Peter Birks, the council's head of planning, and the former mayor and council deputy leader, Raymond Stockhill, who took lavish bribes to process a planning application. Others, including John Dainty, the leader of the Tory group, who was cleared of corruption in this case, face further allegations. What began more than four years ago with a "whisper of wrongdoing", said a police source, had grown into a vast investigation; 74 arrests were made, 23 Labour councillors have so far been convicted for expenses fraud and more than 2,000 people have been questioned. But the case of Birks and Stockhill exposed the worst incidence of corruption within the Labour-dominated council. In the instant case, the councillors are acting alone to deny otherwise valid planning applications; all the while they are using deceptive practices, they are flaunting and violating applicable rules and regulations, and they honestly believe that they are both above the law and beyond the reach of the law. When will this type of behaviour stop This case is much more important than a single person or a couple of property developers; to be sure, this type of story has implications for borough councils throughout the kingdom, for individuals and businesses struggling with the worsening housing crisis, and for public policy officials wondering why there well-considered decentralization programmes are not working to expedite planning approvals or to alleviate housing shortages. Many of the answers can be found right here in this story. The audience ought to be vast: people unable to afford or find affordable flats for their families; insiders working for local borough offices whom have been told to remain silent despite breaches of relevant laws and constitutional procedures; members of the local business community whom have been

Illegal Immigration in the United States Essay Example | Topics and Well Written Essays - 750 words

Illegal Immigration in the United States - Essay Example In order to overcome the problem of illegal immigration and end the suffering that these people go through, it is crucial to come up with legal and lawful solutions that cater for the needs of both the citizens and the immigrants themselves. The biggest cause of illegal immigration into the country reflects at harsh legislation passed into law in the mid 1990s. This law changed the immigration policy by placing immigrants, regardless of their status, at the mercy of the government where they are eligible for mandatory detention without the possibility of presenting their cases to a judge in an attempt to be released from custody (National Immigration Forum). Aside from the provisions of the said law, chances of one being branded as an illegal immigrant are close to none as it is discriminative, and should be among the cases to be reformed in order to cut back on the number of illegal immigrants. This is does not mean that illegal immigration should be encouraged, but laws such as thi s are chief contributors to the case. Moreover, in order to counter the problem of illegal immigrants there exist a need for a strict rules that ensure legal immigration is followed and cuts back on incidences of illegalities. This is against all those people who campaign for lower regulations affecting immigration. To them, implementation of immigration policies should be legally binding and contractual arrangements between the local population and incoming immigrant. This is in an attempt to cut back on illegal immigration into the country and promote the law. In addition, the here exists the argument that having laws immigration curtails on the human right concerning mobility (Hall et al 201). Furthermore, rather than blocking immigration into the country as proposed by liberals, it is crucial to have a form of a framework that caters for the role that immigration plays for citizens. The opposition is based on then regularly increasing numbers of immigrants, both legal and illega l (Hall et al 202). In order to break the standoff between those that are for proper immigration laws and those against the whole concept of immigration, there exist a number of issues at hand. These include individual differences in terms of the immigration status of the person in question. In this case, the status of a single immigrant being illegal does not speak for all immigrants to be illegal. This significant misconception works as a hindrance towards legal immigration. There is also the issue of immigrants who work against fellow immigrants, also known as anti-immigrant immigrants. These are born from the misconception that the original immigrants are superior to those that come after them (Hall et al 202). In the process o curbing illegal immigration there are challenges that lies on the issue of law enforcement and what is expected to enforce federal law. Despite the problem caused by the mid 1990s law, strict laws should be enforced in order to deter and control the influ x of illegal immigrants in the country. These include the law that allows the attorney general to enter agreements with state officers, hence, in order to for the officers to work, as immigration officers or rather execute the functions of an immigration officer (Hawley 28). Through such laws, there has been a downward trend due to regular deportation exercises, and thus there should be more of such. In addition, raids conducted in areas

Final project Essay Example | Topics and Well Written Essays - 750 words - 2

Final project - Essay Example Food products have a natural taste because they are manufactured from natural plants. The products will be made available in two major hotels including Tiran Island Hotel and Sharm el Sheikh. They will also be made available in shopping malls like City Stars Mall located in Cairo City. Hotel services include accommodation and dishes for the ordinary family. AS noted earlier on, the two hotels include Tiran Island Hotel and Sharm el Sheikh. A family has an option of selecting hotel services of their choice especially families that are on a holiday. Hotel charges are based on the duration and packages selected by a family. For instance, a family may select to spend a night or have a meal only. The tour service component in the perfect package will aim at taking families on a visit to tourist attraction sites like the Nile River in Cairo, Giza Pyramids, Sphinx, Memphis, Sakkara and Tiran Island. Families will enjoy services such as dinner cruises and private visits to the mentioned places in Egypt. In most cases, the tours will involve the use of cars in the cars of land tours and boats in the case of marine tours. The perfect package also includes video games where children will be involved in playing their favorite computer games. Children are allowed to rent video games at a charge and are also allowed to carry their own games but on a restricted basis. Below are their pricing levels for the different services and products: Some components of the perfect package such as food products are available in retail stores. Customers can also place their orders online for products and book services such as hotel and transport services. The family market segment is one of the most attractive segments in the global market for products. Research studies indicate that most of the businesses ranging from retail to wholesale at least consider the family as one of their target markets. This is because such a market segment entails different

Employee relations Essay Example | Topics and Well Written Essays - 1500 words

Employee relations - Essay Example All these activities could be broadly put into three major categories such as collective bargaining or negotiations mainly wage negotiations, industrial action and legal actions. Unions as representative of workers organizations bargain with employers or various such issues such as wages, allowances, bonus, hours of work, reinstatement etc. The unions have secure bargaining power by statute and bargaining is done with the presence of the third party. Trade unions and its impact: It has been quite a longtime the discussion is going on that trade unions affect productivity of workforce individually or collectively in positive or negative way. Dipp, Lupton and Aslop (2000, 2002) indicate a fall in the extent, which employers regard unions as damaging to industrial relations. Impact of trade unions on productivity and the economic performance of organizations have long been debated. The UK firms are primarily using the latest equipment, automation and technology, resulting in high labor productivity and the ability to produce quality products to meet the requirements of EU and US markets. Differences in technology, automation, age of equipment, levels of employment, all affect labor productivity. Most of the EU producers have increased their productivity in recent years by increased automation, improving technology, and downsizing, instigating â€Å"cultural change† programmes, and bringing in productivity-linked incentive pa y schemes. British political climate hostile to the trade unions has considerably weakened trade unionism. The received wisdom is that unionization rates have fallen rapidly as unions have failed to become recognized in newly setup work places (Machins, 2000). Throughout the 1980’s a range of anti union legislative measures were introduced by conservative govt. and the seemed to have a particularly adverse effect on recognition in establishments’

Erotic Love in the Iliad Essay Example for Free

Erotic Love in the Iliad Essay Eros, meaning â€Å"erotic love† in Greek, has had tremendous power over men and women for centuries, causing small and large conflicts. In Homer’s Iliad, it is the very thing that sparks the war between Greece and Troy. This theme of erotic love shows itself over and over again in the epic poem, showing the detriments of allowing desire and sexual attraction to overcome reason. Beginning in the first book, erotic love is responsible for starting the rage of Achilles. Agamemnon demands Achilles’ concubine Brisies for himself in exchange for returning his maiden Chryseis to her father Chryses in order to end the plague set upon the Achaean army. Agamemnon and Achilles, two of the best Achaean warriors, came extremely close to battling each other over these stolen maidens – a fight driven by erotic love that could have divided the Greek army. Furthermore, Helen contributes significantly to the theme of erotic love blinding men and causing citywide conflict in the Iliad. Paris’ attraction to and desire for Helen, the most beautiful of all women at the time, essentially led to the downfall of Troy. In Book 3, Aphrodite inspires the erotic love between Helen and Paris that Helen initially resists but is overcome by the power of this attraction fostered by the goddess. This book of the Iliad shows erotic love as an undeniable, powerful force responsible for much of the conflict resulting in the rest of the epic poem. This theme of erotic love, capable of dividing friends and starting wars, is not to be confused with other forms of love also portrayed in the Iliad, such as the love between Hector and Andromache, or between King Priam and his people. Erotic love appears alongside of other forces of love that all play a part in shaping the characters actions and the outcome of conflict.

Defining And Understanding Reflective Practice

Defining And Understanding Reflective Practice Reflective Practice was introduced by Donald Schà ¶n in his book The Reflective Practitioner in 1983; however, the original idea of reflective practice is much older. John Dewey was one of the first American philosophers /psychologists to write about Reflective Practice, with his exploration of experience, interaction and reflection. Other researchers, such as Kurt Lewin, Jean Piaget, William James and Carl Jung were developing theories of human learning and development. Deweys works inspired Donald Schà ¶n and David Boud to explore the boundaries of reflective practice. Central to the development of reflective theory was interest in the integration of theory and practice, the cyclic pattern of experience and the conscious application of that learning experience. For years, there has been a growing literature and focus around experiential learning and the development and application of Reflective Practice. Donald Schà ¶ns 1983 book introduces concepts such as reflection on action and reflection in-action where professionals meet the challenges of their work with a kind of improvisation learned in practice. Reflective Practice has now been widely accepted and used as developmental practices for organizations, networks, and individuals. As Boud et al states: Reflection is an important human activity in which people recapture their experience, think about it, mull it over and evaluate it. It is this working with experience that is important in learning. Reflective Practice can be seen and has been recognized in many teaching and learning scenarios, and the emergence in more recent years of blogging has been seen as another form of reflection on experience in a technological age. Reflective Practice is paying critical attention to the practical values and theories which inform everyday actions, by examining practice reflectively and reflexively. This leads to developmental insight. The importance of reflecting on what you are doing, as part of the learning process, has been emphasised by many investigators. Reflective Observation is the second of the Kolb learning cycle. Reflective practice is an active process of me witnessing my own experience in placement in order to take a closer look the way I progress or where I may be weak at something and to explore it in greater depth. This can be done in the middle of an activity or as an activity in itself. The main thing about reflection is learning how to take a perspective on my own actions and experience. By developing my ability to explore and be curious about my own experiences and actions. Where I can open up the possibilities of purposeful learning. The purpose of reflection is to allow the possibility of l earning through experience, whether that is the experience of a meeting, a project, a disaster, a success, a relationship, or any other internal or external event, before, during or after it has happened (Amulya, Joy What is Reflective Practice? The Centre for Reflective community Practice). Certain kinds of experiences create particularly different opportunities for learning through reflection. Struggles provide a window onto what is working and what is not working and may often serve as effective tools for analysing the true nature of a challenge that I may face. Some struggles show a problem, which can provide a good source of information about a clash between my values and my approach to getting something done. Reflecting on my experiences of uncertainty helps shed light on areas where an approach to my work is not fully specified. Positive experiences offer good sources of learning. For example, doing and thinking are very helpful in revealing what was learned and how successfu l it turned out to be. Breakthroughs can also instruct on an emotional level. By locating why and when we have felt excited or fulfilled by an experience, I can gain insight into the conditions that allow my creativity to expand. Now I can become more purposeful not just about my learning but about how to work in more creative and sustaining ways. Reflective practice is simply creating a habit, structure, or routine around studying an experience. A practice for reflection can vary in terms of how often, how much, and why reflection gets done. Reflection can also vary in depth from simply noticing present experience to deep examination of past events. Reflection can be practiced at different frequencies: every day, every week or even months. When on placement I think it would be important for me to have reflection on a weekly basis with my assigned supervisor, as daily would be a lot more repetitive and monthly would be too far apart especially as it my first time in this setting. I can think of many benefits when using reflective practice in my work placement. First, because Im in the business of protecting young people. I need to be clear that I do protect the young people and myself when I am in my work placement. A bit of thought and planning may now be of huge benefit later. Something that I have found through studying this subject in the last year is that reflection seems to create a certain clarity and sense of safety around this area of work I am going in to. The log I will use is a very safe way of offloading and debriefing I, as well as discussions with colleagues and managers. It enables me to avoid stress and it helps me to move forward from worry and frustration at service users, colleagues and departments. It helps me to understand why I feel this way, why it needs to be this way, and how what I do could potentially change this situation positively. Id use this to change my negative energy to positive. By doing this I can go a long way toward keep ing well at my placement, which can affect the service delivery and ultimately the way in which I do my business with the young people. The constant weight of handling issues and prioritization is a concern as a future youth worker I worry about going in to placement. It is easy to get caught in the overwhelming feeling of loads in paperwork, young people with high needs, and balancing everyday tasks. When I feel this way, I need to down for myself and briefly run through my priorities, I can look at how I can work smarter, maybe delegate tasks to young people or their families, therefore empowering them and including them in planning for the young people. We can look at how we can establish a work-life balance, while still getting through all tasks and complying. A balance is possible with some thought, care and of course the policies in place, which supports work-life balance and understands its importance in terms of overall success and health of its work force and work practices . Instead of finding myself bogged down with constraints, if Im serious about my role as youth worker, I can truly focus on the young people I will serve and what would be in the best interests for them young, even if what I think would be the best solution is not unlikely. The benefits of reflection in terms of collaborative practice with other agencies and wider communities open many doors to my understanding of roles and responsibilities, and it can be critical in removing boundaries and stopping me from blaming others. Its my personal responsibility to do my reflection, for speaking up and letting people know what I think and why through this process. Another part of reflection is being able to use the criticism that I may face and utilize it. So I can turn the situation on its head, and learn something positive from it. Instead of being defensive and subjective. In conclusion, the importance of critical and reflective practice is difficult to measure and often under-estimated, yet it is crucial to our professional and personal development. More important, I feel that reflection helps and prepares me to be accountable and responsible for the very difficult decisions and challenges we often face in child protection and allows us to make good choices and have better outcomes for young people. References Redmond, Bairbre. (2004) Reflection in Action Developing Reflective Practice in Health and Social Services. Aldershot, England: Ashgate Share, P. Lalor, K. (2009) Applied Social Care (2nd Ed). Dublin: Gill Macmillan Thompson, N. (2009) People Skills. Hampshire: Palgrave Macmillan What is Reflective Practice? Joy Amulya, Centre for Reflective Community Practice, Massachusetts Institute of Technology http://www.learningandteaching.info/learning/reflecti.htm (3/11/10/) http://www.ukcle.ac.uk/resources/personal-development-planning/introduction (7/11/10) http://www.mftrou.com/support-files/kolb-learning-style-inventory.pdf (7/11/10) http://www.itslifejimbutnotasweknowit.org.uk (11/11/10)

Yank as a Modern Day Oedipus in O Neills Play, The Hairy Ape Essay

Yank as a Modern Day Oedipus in O' Neill's Play, The Hairy Ape The representation of tragedy today has adapted itself to more humanistic, base and symbolic concerns. Often, they are commentaries on society just as much as they are on the nature of man. Although O' Neill insists that his play "The Hairy Ape" is not a tragedy, but rather a dark comedy, the play follows the definition of a tragedy. The basic points that make up a tragedy still remain the same, even if they have to be slightly modified to be relevant to today's audience. Despite this, The Hairy Ape bears a striking resemblance to the quintessential Greek tragedy, Oedipus Rex. The only direct challenge to the Aristotelian definition of tragedy is the portrayal of the tragic hero as not only not being a "noble" in the traditional sense, but usually as a working class, common man. Arthur Miller discusses this belief in his essay "Tragedy and the Common Man". In it, he insists that "we never hesitate to attribute to the well placed and the exalted the very same mental processes as the lowly" and "if the exaltation of tragic action were truly the property of the high bred character alone, it is inconceivable that the mass of mankind should cherish tragedy above all other forms, let alone be capable of understanding it"(Miller 1162). According to Aristotle, a tragedy concerns a person of noble stature. In the modern sense, as explained by Miller, "noble" does not necessarily mean royalty or upper class, merely that the tragic protagonist "is ready to lay down his life, if need be, to secure one thing - his sense of personal dignity"(1162). Yank is willing to do this. His sense of justice is primitive in that he is not concerned with the consequences of his reve... ... leads him back to the realization that he was the criminal that he had been pursuing. Works Cited and Consulted Carpenter, Frederic I. Eugene O’Neill. New York: Twayne Publishers, Inc., 1964. Clark, Marden J. â€Å"Tragic Effect in The Hairy Ape.† Modern Drama 10 1968 Egri, Peter. â€Å"'Belonging' Lost: Alienation and Dramatic Form in Eugene O’Neill’s The Hairy Ape† in Critical Essays on Eugene O’Neill. James J. Martine, ed. Boston: G.K. Hall & Co., 1984. Miller, Arthur. "Tragedy and the Common Man." Weales, Gerald, ed. Death of a Salesman: Text and Criticism. New York: Penguin Books 1996 O’Neill, Eugene. â€Å"The Hairy Ape† in Four Plays by Eugene O’Neill. New York: Signet Classic, 1998. Vernant, J.-P. â€Å"Tensions and Ambiguities in Greek Tragedy.† In J.-P. Vernant and P. Vidal-Naquet, eds., Tragedy and Myth in Ancient Greece. Sussex, N. J. 1981.

The Defender of the Faith Essay examples -- Essays Papers

The Defender of the Faith In Philip Roth’s, â€Å"Defender of the Faith†, Sergeant Nathan Marx is the â€Å"Defender† of whom the title speaks. Reluctant at first, Marx defended his faith on two fronts, one across the sea in Europe and the second in the United States. The battle in the states was of a different type. Marx learned what it was like to defend his and the faith of his fellow Jews against prejudice and abuse by those who waged the war. Marx is not an orthodox Jew. He does not follow the doctrine as most of those in his religion would and did not realize until asked by Grossbart that he was still religious. Though Grossbart showed him he was not like others, Grossbart was not the central antagonism, The war was. It was not that Marx was religious anymore, the religion was sentimental to him. Marx a battle-tested soldier in the U.S. Army did not even recognize that he had already defeated an enemy set to wipe his heritage. PFC Grossbart and Captain Barrett were Marx’s next opponents. Grossbart first introduced himself as â€Å"Sheldon,†(p.117) to try to get on a first name basis with Marx, for a familiarity that Marx did not want. Grossbart suspected Marx was Jewish by the spelling of his last name, which he spelled out as â€Å"M-a-r-x.†(p.117) Grossbart led Marx into believing he was interested in going to church instead of cleaning the barracks. Marx knowing it was unfair that they were denied the chance to attend service told Grossbart he could â€Å"attend shul†(p.118). By call...

Maori Art Essay -- essays research papers fc

When looking at Maori art, there is one thing that sticks out amongst everything else with me, and with most likely everyone that sees it for the first time, this is their tattooing skills. They are equipped with many other art skills such as their carvings, weaponry, and townhouses, but the tattoos represent the tribe as a whole and are visible on the people themselves.   Ã‚  Ã‚  Ã‚  Ã‚  The art of tattoo was brought to New Zealand by the Polynesians when they migrated to New Zealand. Men of the tribe are more elaborately tattooed than the women. Their entire faces may be covered as opposed to the women who may only have certain parts of their faces covered such as their chins, cheeks, upper lips, and between the eyebrows. This is to show the dominance in ranking of the men over the women. The fact that the women cannot advance as far as the men shows how that the Maori felt when it came to male dominance over the women.   Ã‚  Ã‚  Ã‚  Ã‚  Other parts of the body can also be tattooed and other colors such as red and blue have been used to tattoo as opposed to just black. The body Moko (tattoos) is used to mark achievements personally in one's life, and also achievements physically such as puberty. Again, these techniques are less practiced in women than in men.   Ã‚  Ã‚  Ã‚  Ã‚  Overall, the tattoos are used to recognize who the people are in each tribe. They specify things such as rank and faith. There are eight ranks among the Maor...

African Poetry Essay

RICAN poetryTruthful and fruitful human experience forms the basis for written expression in any branch of literature. Conveyed through a language of international exchange, it can reach a wider audience for whom it becomes a useful reference in times of need. The English language attained international prominence due to several reasons; one of the most important being colonization. As in other countries of the Commonwealth, English was imposed on Anglophone Africa as a means of easy communication and administrative convenience. It is a historical irony that the same language serves the African writer in voicing his thoughts and feelings to the world at large. While discussing the future of English, Simeon Porter observes, It will adopt to meet new needs and in that incessant reshaping and adaptation, every speaker and writer consciously or unconsciously will play some part. (181) Today, the prediction of Porter came true of African writing in English. It brought strength and appeal to the English language by adding a large range of new vocabulary and usage. Writing on the problems faced by the African English writers, Chinua Achebe the famous Nigerian writer says, The African writer should aim to use English that brings out his message without altering the language to the extent that its value as a medium of international exchange will be lost. He should aim at fashioning out an English, which is at once unusual and able to carry his peculiar experience. (61) It is applaudable that the writers of Africa succeeded in accomplishing the above task set by Achebe, which is by any means not an easy one. Their successful integration of native experience and expression in an alien tongue received worldwide acclaim. Their success proved, as critics like Srinivasa Iyengar pointed out, A shot in the arm of modern English Literature has had to come from West Africans like Amos Tutuola, Wole Soyinka and Gabriel Okara. (16) The role of poetry, in African literature, has been highly effective in providing the people with the needful inspiration and the necessary insight. The language of poetry, for the African people, is a source of learning and becoming aware of their destiny that necessitates the knowledge of their past, present and the possible future. These and several other ideas fuelled African poetry in English. For the African poets, poetry became a powerful medium through which they conveyed to the world audience, not only their â€Å"despairs and hopes, the enthusiasm and empathy, the thrill of joy and the stab of pain†¦ † but also  a nation’s history as it moved from † freedom to slavery, from slavery to revolution, from revolution to independence and from independence to tasks of reconstruction which further involve situations of failure and disillusion†. (Iyengar, 15) When we read African Literature, we should, by obligation remember that, colonization was at its harshest in Africa. As history stands proof, it was highly exploited and savaged by the ambitious ‘white man’. This experience is on the minds of all thinking poets. Despite getting ‘uhuru’ or independence, the bitterness returns again and again. The unforgettable colonial past comes angrily alive in a poem by Kenya’s poet Joseph Kareyaku thus, It is not as you suppose, your lands, your cars, your money, or your cities I covet†¦ It is what gores me most, that in my own house and in my very own home you should eye me and all that’s mine with that practiced, long-drawn, insulting sneer. (quoted in Iyengar, 30) In a poem entitled â€Å"If you want to know me† Noemia De Sousa writes ruefully of Africa, by effectively using the literary device of personification thus: This is what I am  empty sockets despairing of possessing of life a mouth torn open in an anguished wound†¦ a body tattooed with wounds seen and unseen from the harsh whipstrokes of slavery tortured and magnificent proud and mysterious Africa from head to foot This is what I am. (Narasimhaiah, 137) The much-brutalized Dark Continent is tellingly depicted in the following lines of a poem named â€Å"The Shapes of Fear† by Richard Ntiru. Like an arrested breath when breathing makes silence imperfect and the ear cannot differentiate between the conspiratorial whispers and the winds singing. †¦ a twig in the courtyard snaps and report of a gun is understood. (Narasimhaiah, 137) Nigerian poet , the Nobel laureate Wole Soyinka’s masterful irony skillfully conceals anger at the racist attitude in his famous poem, â€Å"Telephone Converstion. † After negotiating for a house on rent on telephone, he tells the landlady of his being a black African. He was rudely shocked when he was ‘caught†¦ foully’ by the lady’s query regarding his darkness thus: † HOW DARK†¦? † I had not misheard†¦ â€Å"Are you light OR VERY DARK†¦ † (Narasimhaiah, 149). The â€Å"ill- mannered silence† between the two is filled with images such as ‘stench of rancid breath of public- hide-and-speak, Red booth, Red- Pillar-box, Red double-tiered Omnibus squelching tar’ that subsume the age-old and still hopeless and violent colour- conflict. The theme of English superiority glares through David Rubadiri’s poem â€Å"A Negro Labourer in Liverpool†: Here his hope is the shovel And his fulfillment resignation. (Narasimhaiah, 134) One of the most important phases in African poetry is Negritude, a powerful literary movement founded by Aime Cesaire of Senegal. Among other things, the Negritude poets favoured the theme of glorification of Africa. They worshipped anything African in scintillating rhymes. Anger at injustice meted out to the colonized Africa is also one of the oft-repeated themes of their poetry. Here’s an example from David Diop’s poem â€Å"Africa. † Africa, my Africa Africa of proud warriors in ancestral savannahs†¦. Is this you, this back that is bent This back that breaks under the weight of humiliation This back trembling with red scars And saying yes to the whip under the midday sun†¦.. That is Africa your Africa. That grows again patiently obstinately And its fruit gradually acquires The bitter taste of liberty. (Narasimhaiah, 153) Dennis Brutus, a South African poet, was subjected to torture by a cruel regime. His writing is full of images of love contrasted with images of death thus, Desolate Your face gleams up Beneath me in the dusk Abandoned A wounded dove Helpless Beneath the knife of love. (Quoted in Theroux, 2) Great feeling for Africa is felt in Abioseh Nicol’s poem â€Å"The Meaning of Africa† thus: Africa, you were once just a name to me †¦ So I came back  sailing down the Guinea coast †¦. You are not a country Africa, You are a concept †¦ I know now that is what you are Africa Happiness, contentment and fulfillment. (Quoted in Povey, 39) A poet’s affirmation of his love for Africa shines radiantly through the following verses. Dark Africa! My dawn is here; Behold! I see A rich warm glow in the East, And my day will soon be here. (Iyengar, 30) Deification of Africa is a fit topic for many African poets. Perhaps this is their reaction to the self glorification and the civilizing zeal of the imperial powers of Europe. Bernard Dadie’s poem attains special significance viewed in that light. He says in a poem entitled â€Å"I Thank God†, I thank you God for creating me black. White is the colour for special occasions Black the colour for every day And I have carried the World since the dawn of time And my laugh over the World, through the night creates The Day. (Narasimhaiah, 122) In Africa, the advent of the white man’s civilizing mission displaced scores of native societies from their own cultural roots. The impact of the spread of Christianity combined with material benefits such as classroom education and well-paid jobs forced many Africans abandon their own faith and adapt the religion of the pale-faced aliens. This situation is responsible for the natives to suffer from culture shock. Nevertheless, the native is expected to owe allegiance to his own tribal culture and embrace Christianity for material benefits. This cultural confusion is well articulated by Mabel Segun in a poem thus: Here we stand Infants overblown Poised between two civilizations Finding the balance irksome. (Quoted in Povey, 39) Gabriel Okara expresses the same sentiments in a lyric thus: When at break of day at a riverside I hear jungle drums†¦ Then I hear a wailing piano Solo speaking of complex ways. (Quoted in Gleason, 143) However, there are poets like Kofi Awoonor Williams of Ghana whose passion for past is expressed in his rediscovery themes with the help of extended rhythms as in the following lines. â€Å"Sew the old days for us our fathers that we wear them under our old garments after we have washed ourselves†¦.. â€Å" ( The Anvil and the Hammer)  again, † Sew the old days for me my father Sew them so that I may wear them For the feast that is coming. † (Quoted in Theroux, 4) He accomplishes the same excellence of evolving extended rhythms in poems like â€Å"The Long Journey† and â€Å"My Song. † Poetic excellence and rare innovative creative ability are seen in Christopher Okigbo poems such as â€Å"The Stars Have Departed. † He says, The stars have departed The sky in a monocle Surveys the world under The stars have departed And I- Where am I? ? Stretch, stretch O antennae, To clutch at this hour, Fulfilling each movement in a  Broken monody. (quoted in Walsh, 48) Images that can evoke a situation beyond hope which are reminiscent of Eliot’s war poetry are visible in the following verses from K. Brew’s poem â€Å"The Search. † The past is but the cinders Of the present The future The smoke That escaped Into the cloud- bound sky. (quoted in Walsh, 50) Some of the poets have realized the futility of fighting over issues such as race, respect and national identity. What more can be more illuminating than the enlightened poet’s words such as, You must leave the sifting sands of self- seeking and deceit  and erect far mightier mansions on the rock of healthy soil. (Iyengar, 36) Lenrie Peter’s poems are short on the print but deep on one’s mind like the one cited below Open the gates To East and West Bring in all That’s good and best. The memorable lines of Peter’s poem â€Å"On a wet September Morning† with their sheer beauty of imagery and the underlying thought of universal brotherhood celebrate the oneness of the human family. To cite a few verses, The echo burst in me Like a great harmonic chord- Violins of love and happy voices The pagan trumpet blast  Swamping the lamentation of the horn Then the heraldic drums In slow crescendo rising Crashed though my senses Into a new present Which is the future. After this brief glance at African poetry, we realize that it is not simply an offshoot of British literary tradition. espite the many disadvantages such as a scarred past, colonial trauma, expression in a foreign medium, inability to travel abroad, unstable economic and political state of affairs in their respective nations, lack of educational opportunities, the African poet has effortless creative capacity. It is an enriching combination of rich oral literature, native experience and imported tradition of writing in English that made African poetry a tremendous success both at home and abroad. The ‘Black Orpheus’ (African Poets) is no longer an unknown or an unwanted quantity but a fascinating and often enviable and beneficent literary marvel from what was ignorantly termed as the ‘dark continent’.

Matthew’s Sermon on the Mount Essay

To what extent was The Sermon on the Mount (Matthew 5-7) intended to be a distinctive ethical teaching for all people? Matthew’s Sermon on the Mount is one of the 5 main blocks of teaching in the gospel- emulating Torah. ‘Without our noticing, faith can degenerate into religiosity†¦That is when the teaching of Jesus brings us up with a jerk.'[1] The sermon presents the reader with a radical teaching from Jesus, completely divergent to any preceding teaching in Judaism; it offers a stark contrast to the Old Testament. The radical change is the shift between legalism and obstinate Jewish law to an emphasis on person and relationship with God and neighbour. It is important, firstly, to understand Matthew’s purpose in including the Sermon on the Mount; ‘For Mt, Jesus, not the law, stands as the decisive centre of his religious universe†¦the criterion of judgement, the norm to be taught.’ The Sermon on the Mount opens with the beatitudes, which describe all types of people as ‘happy’: ‘happy are the poor in spirit†¦gentle †¦merciful†¦persecuted†¦Ã¢â‚¬â„¢ (Mt 5: 13) These beatitudes include all people, they start the sermon as it means to go on; its intention is to provide ethical teaching to all people. In this essay I will explore and aim to decipher the extent of which the sermon presents a distinct ethical teaching with the aid of diverse and important viewpoints. The first view, of the sermon’s ethical teaching, is the ‘Absolutist View.’ This view rejects compromise; ‘all the precepts in the Sermon must be taken literally and applied universally†¦If obeying the scripture costs the welfare of the believer, then that is a reasonable sacrifice for salvation.’ [2] The last part of the quote almost replicates Mt 5:30 ‘†¦if your right hand should cause you to sin, cut it off and throw it away; for it will do you less harm to lose one part of you than to have your whole body go to hell.’ There are traces of absolutism within the sermon; a deontological undertone to it. D. Martyn Lloyd-Jones would argue that: ‘The principles, it was said, were there laid down as to how life should be lived by men, and all we have to do is apply the Sermon on the Mount.’ [3]‘ John P. Meier states that ‘Mt has spiritualised and generalised the beatitudes, making them applicable to the spiritual needs and moral endeavour of every member of his church.[4]’ It is through this that he indirectly suggests  that they should/must be applied by every member of Matthew’s church. These two scholars would appear to support the ‘absolute view’ that the sermon was greatly intended to be a distinct ethical teaching for all people. In ‘Salt of the Earth and Light of the World’ and ‘The Fulfilment of the Law’ the reader may feel a strong sense of personal witness; the need to stand up for what is clearly right and what is clearly wrong: ‘†¦your light must shine in the sight of men, so that, seeing your good works, they may give praise to your Father in Heaven’ (Mt 5:16) There is an element of prescriptivism in this text; Jesus was confirming a place for the law and a clear sense of absolute right and wrong in the ‘Kingdom of Heaven’. His intentions were not to ‘abolish the Law†¦but to complete them’ (Mt 5:17-18) His teaching was an invitation to behave in a certain way. ‘†¦the man who infringes even the least of these commandments and teaches others to do the same will be considered the least in the kingdom of heaven; but the man who keeps them and teaches them will be considered great in the kingdom of heaven.’ (Mt 5:19) There is also an absolute message in ‘The Golden Rule’:  Ã¢â‚¬ËœSo always treat others as you would like them to treat you would like them to treat you; that is the meaning of the Law and the Prophets.’ (Mt 7:12) Jesus’ words are direct to his people and it is hard to argue that this is not a distinctive ethical teaching to all people because of the absolute and universal qualities held in words like ‘So always treat†¦Ã¢â‚¬â„¢ his instructions account for all time, people and place. Jerome’s biblical commentary on ‘The True Disciple’ could be seen to uphold literal living out of the sermon: ‘The words of Jesus are a call and a challenge to action; they are not mere teaching, and understanding them is an insufficient response. The challenge is serious; failure to meet it is followed by catastrophe.’[5] Some would argue that the absolute view of the Sermon on the Mount is ridiculous, that people cannot be expected to literally live out the strenuous commands of the sermon. This is supported by a view, which is more common, the ‘Hyperbole View.’ It ‘contends that Jesus deliberately overstated His demands. Jesus demonstrated this kind of teaching technique outside the Sermon’’ [6] If readers are to live out the sermon’s ethics they need to be toned-down to modern society standards. Keith Ward appears to support this  in his book, where he maintains that ‘The sermon is used properly when it is taken as a guide for meditation and for moral self-examination.’[7] It is clear to see why some of the examples given by Jesus are seen as hyperbole, because of the extreme solutions Jesus provides to problems of moral actions: ‘If your right hand causes you to sin, cut it off and throw it away†¦Ã¢â‚¬â„¢ (Mt 5:30) ‘†¦if a man looks at a woman lustfully, he has already committed adultery with her in his heart.’ (Mt 5:28-29 It would be a ridiculous idea to take these two teachings literally, instead the Hyperbole view would suggest that these are exaggerations that carry a message. The message of the first is the severity of sinning and not to let evil and sin encompass you, if you sin once, cut yourself off from that experience, do not keep sinning. If the second quotation was to be ‘toned down’ to modern day society the message would not be that you shouldn’t look at any woman (who is not your wife) in any way that could be seen as lustfully, rather one should devote their attention, loyalty and lust to their wife. This eschatological view, by major German thinker, Martin Dibelius, suggests that: whilst the ethics within the Sermon are absolute, the current fallen state of the present day makes it impossible to live up to them. Their failure to live up to them is inevitable According to dispensationalism, this is the period of ‘grace’ meaning that failure to live up to the sermon is justified, but a period in the future will see mankind able to live up to Jesus’ teaching. ‘You must therefore be perfect just as your heavenly father is perfect.’ (Mt 5:48) Rob Warner quotes: ‘The Sermon on the Mount is an ethic of extremism. Jesus’ demands are positively mountainous and his idealism may appear naive and unworkable.’ [8]This may be due to the lack of emotions involved when examples of moral decisions are given: ‘Come to terms with your opponent in good time while you are still on your way to court with him†¦Ã¢â‚¬â„¢ (Mt 5:25) ‘†¦love your enemies and pray for those who persecute you.’ (Mt 5:44-45) It is not only your actions that are scrutinized, but your thoughts too.  Again, emotions and human nature are not taken into account which makes the commands appear unattainable: ‘†¦if a man looks at a woman lustfully, he has already committed adultery with her in his heart.’ (Mt 5:28-29) The Unconditional Divine Will view is linked to the ‘Repentance View’, the view which sees ‘the Sermon as basically Law in nature and is therefore designed, as Paul described in Galatians 3:24, to lead unto Christ; to repent of their sins and believe on Christ.’ The final view, of the extent of ethical teaching in the sermon, is the ‘General Principle’ view: it ‘argues that Jesus was not giving specific instructions, but general principles of how one should behave. The specific instances cited in the Sermon are simply examples of these general principles’[9] My interpretation of the sermon is in accordance with the General Principles view, a lot of the text can be seen to offer general codes of behaviour and description of character, the examples are not to be taken as literal actions, they put forward general principles that should be used when making moral judgements and actions. ‘But when you give alms, your left hand must not know what your right is doing.’ (Mt 6:3-4) ‘†¦go to your private room and, when you have shut the door, pray to your Father who is in that secret place’ (Mt 6:6) These are prime examples of ethical teaching by Jesus which should not necessarily be taken literally; they merely provide general principles. The general ethical principle provided is that prayer, fasting and almsgiving should be prompted by right motive and good will, not something to be done overtly in order to be hailed as a virtuous person. ‘To be hailed as a virtuous man is a sufficient award for those who seek recognition; they obtain what they seek and that is all they obtain.’[10] There are various ethical theories that arise throughout the sermon that portray its distinct ethical teachings. Motive and good will are general principles of Kantian ethics; utilitarianism and situation ethics also come up within the sermon, the general principles of these theories constitute the ethics that Jesus-  in his teaching- and Matthew- in his recording- intended for all people to take away with them. Utilitarianism is raised by the emphasis on reward in Mt 5 and situation ethics arises within the text in talk about purity of heart and eyes: ‘†¦if your eye is diseased, your whole body will be all darkness.’ (Mt 6:23) ‘Take the plank out of your own eye first, and then you will see clearly enough to take the splinter out of your brother’s eye.’ (Mt 7:5) ‘Jesus warned the Pharisees not to become absorbed in questions of external cleanliness.’[11] For Jesus and the Kingdom of Heaven, it is inner cleanliness, of the heart and mind, which matter: ‘For Mt, purity of the heart involves a simple directness in one’s intentions and attitudes, an undivided heart’ [12] This quotation from Meier sums up the sermon’s structure; I associate the simple directness with the lower, working class audience of which the sermon is directed to: ‘†¦teaching which (unlike the entire moral tradition of antiquity) was addressed to the lower strata of society. Jesus demonstrated the ‘blessedness’ of the poor by showing that actions of profound moral import lay within their power.’ [13] The simple directness of ‘intentions and attitudes’ transpires in Jesus’ emphasis on right motive and good will. The question of an ‘undivided heart’ is raised in Matthew 6- ‘God and Money’: ‘No one can be a slave to two masters†¦You cannot be the slave of both God and money’ (Mt 6:24) Again, money could be meant in the literal sense (material goods coming between the relationship with God) but it also serves as a symbol for anything which becomes a barrier to God; Jesus’ ethical teaching, the general principle, is that you cannot serve God with a divided heart. ‘In the sermon, Christ does not really give us precise and detailed commands to be obeyed. He draws from us the inner resources of moral discernment which enables us to see what love is and should be.’[14] I think perhaps that the general principles link into the idea that the sermon was not intended as a distinct ethical teaching in the sense that they direct moral actions because one cannot base their actions around scripture alone.  Ã¢â‚¬ËœChristian ethical thinking remains a mixture of the application of human reason, the understanding of scripture, reflection on tradition and obedience to the magisterium of the Church.’ [15] Rather, it is a teaching that inspires man to practice his virtuous religious actions. Thomas Aquinas maintains that every moral question can be reduced to the consideration of the virtues[16]. According to J.F Keenan, the real question of ethics is not ‘What should I do?’ but ‘Who am I?’ ‘Who ought I to become?’ and ‘How am I to get there?’ Aristotle advocates that one reveals their true nature when one acts in spontaneous situations, in the unplanned and ordinary life. The sermon appears to support this; Jesus presented his teachings by giving examples of ordinary people acting morally in everyday circumstances. In practicing the seven cardinal virtues (temperance, fortitude, prudence, justice, charity, hope and faith), right moral action comes naturally through clear judgement, good reason and a pure heart; all the principles that propounded by Jesus in the Sermon on the Mount. Plato juxtaposed each cardinal virtue with the social classes. Temperance was associated with the working/producing classes i.e. the farmers and craftsmen, fortitude with the warrior class, prudence with the reasoned rulers and Justice did not form part of the class system; it governs the relationship among the three classes. Word Count: 2155 with quotes Bibliography 1) Keith Ward- ‘The Rule of Love- Reflections on the Sermon on the Mount’ 2) Chp. 4 ‘The Sermon and Ethics (Part 1)’ ‘Twelve Approaches to the Sermon on the Mount 3) D. Martyn Lloyd-Jones- ‘Studies in the Sermon on the Mount’ 4) John P. Meier- ‘Matthew’ – The Sermon on the Mount 5) Jerome Biblical Commentary 6) A.E Harvey, ‘Strenuous Commands’ 7) Rev. Patrick Allsop, M.A- ‘Ethical Theory And New Testament Ethics’ 8) Thomas Aquinas, ‘Summa Theologiae’ Prologue, II-II 9) Rob Warner- ‘The Sermon on the Mount’ ———————– [1] Keith Ward- ‘The Rule of Love- Reflections on the Sermon on the Mount’ Chp.2, pg.7 [2] Chp. 4 ‘The Sermon and Ethics (Part 1)’ ‘Twelve Approaches to the Sermon on the Mount’ [3] D. Martyn Lloyd-Jones- ‘Studies in the Sermon on the Mount’ v1, pg 13 [4] John P. Meier- ‘Matthew’ – The Sermon on the Mount, pg 39 [5] Jerome Biblical Commentary [6] Chp. 4 ‘The Sermon and Ethics (Part 1)’ ‘Twelve Approaches to the Sermon on the Mount’ [7] Keith Ward- ‘The Rule of Love- Reflections on the Sermon on the Mount’, introduction [8] Rob Warner- ‘The Sermon on the Mount’ [9] Chp. 4 ‘The Sermon and Ethics (Part 1)’ ‘Twelve Approaches to the Sermon on the Mount’ [10] Jerome Biblical Commentary [11] John P. Meier- ‘Matthew’ – The Sermon on the Mount, pg 41 [12] ‘’ ‘’ ‘’ [13] A.E Harvey, ‘Strenuous Commands’, pg. 76 [14] Keith Ward- ‘The Rule of Love- Reflections on the Sermon on the Mount’, introduction [15] Rev. Patrick Allsop, M.A- ‘Ethical Theory And New Testament Ethics’ [16] Thomas Aquinas, ‘Summa Theologiae’ Prologue, II-II

Hazara people Essay

1. Friendship, guilt, redemption â€Å"He knew about Assef, the kite, the money, the watch with the lightning bolt hands. He had always known. ‘Come. There is a way to be good again,’ Rahim Khan had said on the phone just before hanging up. Said it in passing, almost as an afterthought. † (Chapter 14, pg 202). This quote symbolizes how Amir strived to do everything to forget, all he needed to do was to fly to Pakistan and see what Rahim Khan wanted him to do. So that’s exactly what Amir did. Rahim Khan tells Amir that â€Å"there is a way to be good again†. Amir knew straightaway what he was talking about. He realizes, that all of those years, Rahim Khan had known about Assef, the kite, the money, the watch with the lightning bolt hands. He had always known. Rahim Khan had knew about Hassan getting raped. He needs to go to Afghanistan and talk about the ‘unspoken secret’ they both knew about. After the phone conversation, Amir keeps remembering Hassan saying ‘for you, a thousand times over! ’ Thinking of this, he knows he has to go to Afghanistan, see Rahim Khan, uncover the secrets and do whatever he asks to ‘be good again’. By this he means that Amir has the opportunity to make up for his betrayal of Hassan by saving his son, Sohrab. Rahim Khan knows what really happened to Hassan and also knows that this has been bothering Amir for years so he is basically implying that Amir can still redeem himself if he goes back to Afghanistan. When Amir ran, he ran from jealousy and fear; fear of Assef and fear of his own reputation as a Pashtun standing up for a Hazara. The negativity of the social setting influenced Amir’s rash decision on betraying Hassan. The prevailing theme of guilt and redemption is weaved through the journey of Amir’s life, influenced by the society, where Hazaras are betrayed. 2. Parental relationships â€Å"Here is another cliche my creative writing teacher would have scoffed at; like father like son. But, it was true, wasn’t it? As it turned out, Baba and I were more alike than I’d ever known. We had both betrayed the people who would have given their lives for us. And with that came this realization: that Rahim Khan had summoned me there to atone not just for my sins but for Baba’s too. † (Chapter 18, pg 238) I chose this quote because not only is it ironic in and of itself, but it also ironically characterizes all the characters in the novel. Amir felt his â€Å"sin†Ã¢â‚¬â€betraying Hassan—made him so different from his father. He has spent much of his life trying to please Baba and mimic his father’s life. It is ironic that now, all these years later, when he discovers he and had father were so similar, it sickens him rather than bringing him joy. In the novel, he continually states that he would’ve never would have dreamed that Baba’s greatest sin would be theft on so many different levels (stealing wife, purity, truth) and gone against the nang and namoos, he so adamantly preached to his son. Amir and Baba’s relationship changes throughout the novel. The novel starts out with Amir doing whatever he could to win his father’s attention, which includes betraying his best friend, Hassan. He betrayed Hassan for his father’s full attention. He then earns it when Hassan and Ali move out and Baba and Amir move to America. This quote shows that Amir and Baba are very alike. They both betrayed their best friends. Baba betrayed Ali by sleeping with his wife, and Amir betrayed Hassan by not standing up for him while getting assaulted. Then they both try to redeem themselves with doing other good deeds. Baba, running an orphanage, and Amir going back to Kabul to save Sohrab, Hassan’s son. 3. Maturing â€Å"Earlier in the morning, when I was certain no one was looking, I did something I had done twenty-six years earlier: I planted a fistful of crumpled money under a mattress† (Chapter 19, pg 254) This quote shows how Amir had changed and grew more mature than before. In Kabul, before he had done the same thing to kick out Ali and Hassan. â€Å"I lifted Hassan’s mattress and planted my new watch and a handful of Afghani bills under it. I waited another thirty minutes. Then I knocked on Baba’s door and told what I hoped would be the last in a long line of shameful lies. † (pg. 110) Before, when he put the money under Hassan’s mattress, it was a coward move. He did it so Baba would get rid of both Hassan and Ali. Amir kept trying to cover up his past and get rid of it by setting Hassan up. He thought if Hassan left, then everything would go back to normal, but it didn’t. Now, Amir had a heart. Rahim Khan told Amir to come back to Afghanistan to rescue Hassan’s son Sohrab. Amir stayed with Wahid’s family. They didn’t have much at all. They served Amir all their food they had. Amir felt guilty for all the riches he had. Living in America, without war, having sanitary living conditions and enough food for meals three times a day. So, when it was time for Amir to leave, he snuck a fistful of money under the mattress. This time, it wasn’t a coward who had done it, it had been a loving, but guilty man. Amir was slowly paying back his dues and hardships he had created in the past. 4. Strength of the human spirit â€Å"Then I told him I was going to Kabul. Told him to call the Caldwells in the morning. ‘I’ll pray for you, Amir jan,’ he said. †(Chapter 18 pg 239) Not only did Amir not stand up for himself, he did not stand up for others either (like Hassan when he got raped). Amir didn’t dare to say his opinion, to the public, or to Assef that he and Hassan are friends because Hassan is Hazara and always was going to be. Later that changes. He fights for Sohrab, in fact what he really is doing is fighting back for all the times he didn’t fight for Hassan, against Assef. In the fight he gets hare lipped just like Hassan, I think that’s a symbol. A symbol that says that he has become as brave as Hassan. Another thing that indicates this change is that in the dreams he used to have where he couldn’t part his father from the bear he later dreams of himself as the bear. He always admired his father, and his father was very brave. Bears are significant as brave and fearless. Back in Kabul, it seemed like Amir was finally doing something good in his life. After some misgivings, Amir agrees to rescue Hassan’s son, Sohrab, from an orphanage in Kabul. Amir even fights against a Taliban official who turns out to be Assef in order to save Sohrab. This reminds Amir and the readers that this time it wasn’t Hassan who was in Assef’s fist, it was his son and Amir had to save Sohrab because he couldn’t save Hassan last time. This is action instead of inaction; bravery instead of cowardice; selflessness instead of self-absorption. Perhaps this streak of good deeds will make up for his betrayal of Hassan. It’s almost as if the confident Amir combines with the helpless and coward childhood Amir. While saving Sohrab, Amir makes a huge mistake and goes back on a promise to Sohrab. As a result, Sohrab tries to commit suicide. We’re watching Amir repeat mistakes from the past even as he attempts to put the past to rest. This is Amir at his best and worst and perhaps this is the real Amir that really combines all the previous versions of him. He’s weak and blind, but also essentially kind. He’s jealous, but in the end only wants to be loved. Even though sometimes during the book, we would want to scream at Amir, but as we know that he’s an utterly human character, and can’t blame him for anything. 5. ‘Discrimination and prejudice â€Å"True, I hadn’t made Ali step on that land mine, and I hadn’t brought the Taliban to the house to shoot Hassan. But I had driven Hassan and Ali out of the house. Was it too far-fetched to think things might have turned out differently if I hadn’t? Maybe Baba would have brought them to America. Maybe Hassan would have a home of his own now, a job, a family, a life in a country where no one cared that he was a Hazara, where most people didn’t even know what a Hazara was. Maybe not. But maybe so. † (Chapter 18, pg 238) The Kite Runner tackles the issue of discrimination in Afghanistan with an example of the relationship between Pashtuns and Hazaras. Baba’s father sets an example for Amir of being kind to Hazara people, even though they are historically not appreciated and persecuted. Baba could have easily sent Ali to an orphanage after his parents’ death, but he chose not to and picked the decision of raising him in his household. Baba does the same with Hassan, although this is because of the fact that Hassan is actually his son after all. Even in Baba’s house, the house of best intentions, the class barrier between the Pashtuns and Hazaras endures. Ali is as dear to Baba as a brother. Baba calls him â€Å"family. † But Ali still lives in a hut and sleeps on a mattress on the floor. He tends the garden, cooks, and cleans up after Baba, and raises Hassan to do the same. So strong is Hassan’s identity as a servant that even as an adult, when Baba is gone, he has no sense of entitlement. He insists on staying in the hut and doing housework. When Hassan dies defending Baba’s house, he does so not because he feels it belongs to him, but because he is being loyal to Baba and Amir. Discrimination is everywhere and nowhere at the same time. Assef tells Amir, â€Å"Afghanistan is like a beautiful mansion littered with garbage, and someone has to take out the garbage. † Like his idol, Hitler, he feels entitled to killing those he deems unworthy of living in his land. He even relishes the term â€Å"ethnic cleansing† because it goes so well with his garbage metaphor. Like Baba, many people do not mention the Hazaras’ history of persecution. The author shows that the persecution of the Hazaras is not new, but a greatly intensified outgrowth of long-held discrimination. 6. Man’s inhumanity to man â€Å"How could he have lied to me all those years? To Hassan? He had sat me on his lap when I was little, looked me straight in the eyes, and said, There is only one sin. And that is theft†¦ When you tell a lie, you steal someone’s right to the truth. Hadn’t he said those words to me? And now, fifteen years after I’d buried him, I was learning that Baba had been a thief. And a thief of the worst kind, because the things he’d stolen had been sacred: from me the right to know I had a brother, from Hassan his identity, and from Ali his honor. His nang. His namoos. † (Chapter 18, pg 237) Until Rahim Khan reveals Baba’s secret, Amir thinks he is the only sinner among his family and friends. The biggest shocker to Amir was that Hassan was really his half brother. After Amir’s mother died, Baba had slept with Hassan’s mother and got her pregnant. All along Baba knew that Hassan was his son and Ali covered as his father and the two of them were servants in Baba’s house. Amir thought about the reason why Baba was so worked up over Amir’s mentioning of getting new servants was because he would be losing his son that way. There were so many signs he realizes like the plastic surgery and always inviting Hassan to events. Amir was filled with anger and he felt betrayed by Rahim and especially Baba. The regret is even greater in his life that he had driven out his own half brother and did not even know it, and now there is no way to make things right because Hassan is dead. Amir is shocked, taken back, and deeply hurt. Even before Amir betrays him, Hassan makes him feel guilty simply by being such a righteous person. Amir is constantly trying to measure up to Baba, because he does not realize that Baba is so hard on him because of his guilt over his own sin. Amir feels as though his entire life has been a cycle of betrayal, even before he betrayed Hassan. But having a taste of betrayal himself does little towards redeeming Amir. In Ghazi Stadium, the Taliban skews the words of Muhammad in order to justify murdering the alleged adulterers. The mullah announces that every person should have a punishment befitting his sin. Although he would not want to compare himself to the Taliban, Amir believes this in regards to his own sin. When he tried to get Hassan to pelt him with pomegranates, he was expressing his feeling that in order to be forgiven for hurting Hassan, Hassan must hurt him. When Assef almost kills Amir, he felt â€Å"healed,† as though now that Assef has hurt him, it is fair. He even tells Farid that in the room with Assef, he â€Å"got what he deserved. † In the end, Amir finds out that punishment is not what will redeem him from his sin. It is not even saving Sohrab. In order to make up for his sin and Baba’s before him, Amir must erase the lines of discrimination he has lived with all his life by giving Sohrab an equal chance at success and happiness.

The Argument Against Same-Sex Marriage

The notion that for every wrong done there should be penalty to a similar degree is known to people since time immemorial. There was a time when a state did not consider personal injuries to be crimes against society and it was only a matter between two families. At present such matter is taken over by the state and is immensely considered to be criminal behaviour. If it is proved that one has murdered, he or she is usually sententenced to life imprisonment. But is this penalty appropriate for such a heinous crime?Should capital punishment be reinstated? Do many people deeply support it? There is a well-known quotation widely used in Mahatma Gandhi‘s policy of non-violence which states: â€Å"An eye for an eye leaves the whole world blind†. If we respond to every single injury, in our society there would be no need for laws and we could all be primitive again. To put one to death in the electic chair to show that murder is wrong is contradiction in policy that confuses c riminals and undermines any criminal deterence capital punishment was intended to have.The most recent FBI data clearly demonstrates that countries with the death penalty actually have higher murder rates than those without. Moreover, study after study has found that the capital punishment is much more expensive than live in prison as the process of it is far more complex than for any kind of crime. The largest costs come at trial stages when it is decided whether or not sentence defendant to death. This shows that countries do not need this extreme threat to prevent crime. The anti-death-penalty morality arguments of some Christians are persuasive to many.It is assumed that God commanded â€Å"You should not murder† and that this is a clear instruction with no exceptions. According to Christians, only God should create and destroy our lives. Opponents of capital punishment vemently believe that execute one using an electric chair is the kind of revenge and human judgment tha t Jesus so often warned against. Therefore, death penalty is incompatible with a teaching which emphasises forgiveness and compassion that are fundamental tenets of Christianity. Futhermore, some Christians argue that in many countries the imposition of the death penalty is biased against the poor.Since Christian teaching is to support the poor, Christians are highly likely to be called the opponents of death penalty. Some people argue that the death penalty may bring a closure to the victim’s family. They would not have to worry that it could happen to another family. However, some families of murder victims are against it on the moral grounds. They deeply believe that death penalty will do the same damage to families like theirs. It is widely assumed that it would be a better punishment if someone would die repenting and trying to make up for crimes.When people have been killed there is no chance of rehabilitation that makes criminals see their mistakes and there is a possi bility that these previously dangerous people will turn into productive citizens that contribute to society and help make life better. The system can make tragic mistakes. No reliable data could show how many people have been executed for crimes that they did not commit. Unfortunately, such errors do occur. A film „The Life of David Galeâ€Å" makes overwhelming impression convincingly demonstrating a life of a man who is found guilty of murder and awaits his execution.The entire movie is designed to show what happens when an innocent man is sententenced – his family, marriage, career and reputation are all destroyed. Another movie based on a similar story is „The Green Mileâ€Å". A giant black man convicted of raping and killing two young girls is sentenced to death. While on the death row, we learn that he is innocent but there is no way to stop his inevitable execution. This proves that if in real life the government makes a mistake putting one to death in t he electric chair, innocent people can always be released from prison, however, they can never be brought back from death.Capital punishment is immoral and a violation of natural rights. It is wrong for everyone involved: criminals, victims’ families and the prosecuted innocent. It should be replaced by a safer and more inexpensive option. The death penalty does not guarantee safety for innocent victims, it does not effectively deter crime, and it does not usually give closure to victims’ families. Nothing good comes of hate, and nothing good can ever come from capital punishment.

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