Essay about Pips Expectations in Charles Dickens Great...

Pips Expectations in Charles Dickens Great Expectations Throughout the novel there are many expectations of Pip. They are appointed to him by many different characters, as well as himself. These expectations were very stressful for Pip and often wore him down to breaking point. Right from the start of the book we are introduced to many characters and we find out shortly why they thrust such Great Expectations on Pip. Eventually we discover more about these and find out if they come true. In the beginning of the book we are introduced to Mrs Gargery. We know that Mrs Gargery is Pips sister who has been given the task of looking after him. When she hears that Pip has a chance of going to Mss†¦show more content†¦They found out that this dream would not come true, Perhaps I have been told to give you a present when you lose your apprentice. Joe was obviously upset that this expectation would not come true, and as time went on, he realised it was for the best as Pip was to become a gentleman. Miss Havisham had many expectations of Pip. As soon as Pip had an opportunity to go to Miss Havishams to play, she expected him to obey and amuse her and Estella. The expectation of Pip obeying her is strongly emphasised with quotes, You can go home now. Come again in six days time. This quote backs up the feeling that she is ordering Pip around. Also it brings forth another expectation. Miss Havisham expects Pip to love Estella. She exaggerated feelings between the children, making Pip love Estella only to break his heart soon after, Go on, my love, she used to whisper in Estellas ear, break mens hearts and have no mercy. Miss Havisham encouraged Estella to make Pip think she loved him, so he would love her back. Pip had many expectations of himself. Pips first one as a boy was that he would take over Joes business after he retired, I always knew I would be apprenticed to Joe as soon as I was old enough. What Pip did not know was, that he would soon have an opportunity to go to London and be taught. When Pip knew he could achieve more than he ever imagined, he expected toShow MoreRelatedPip’s Character Change in Charles Dickens Great Expectations1173 Words   |  5 PagesPip’s Character Change in Charles Dickens Great Expectations Great Expectations, by Charles Dickens is a compelling story rich in friendship, love and fortune. The main character, Pip, is a dynamic character that undergoes many changes through the course of the book and throughout this analysis, the character Pip, will be identified and his gradual change through the story will be quoted and explained. The main character, Pip, is a gentle character. His traits include Read MorePips Childhood in Charles Dickens Great Expectations Essay1120 Words   |  5 PagesPips Childhood in Charles Dickens Great Expectations In the first five chapters of Charles Dickens Great Expectations, we follow the life of a young boy, Phillip Pirrip - Pip for short, in early nineteenth century England. A time when England was in industrial revolution and when the rapid growth of cities brought social divisions between class - rich and poor. The British government fearing a revolution, maintained a harsh regime. In Great Expectations, DickensRead More Pips Aspirations in Charles Dickens Great Expectations Essay2765 Words   |  12 PagesPips Aspirations in Charles Dickens Great Expectations      Ã‚  Ã‚  Ã‚  Ã‚   Through Great Expectations, Dickens explores the different notions of gentility in the nineteenth century and the implications of upward mobility on the lower class. 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Because Dickens himself had experienced both poverty and wealth,Read MoreCharles Dickens Great Expectations964 Words   |  4 PagesOliveros British Literature H February 24, 2016 TITLE Throughout Charles Dickens’ Great Expectations, minor characters help in the development of Pip and his psychological state. The novel journeys with Pip as he grows from a poor, young boy to an adult in the upper class. Difficult situations, suspense, and dynamic characters fill the novel. Julian Moynahan, a professor emeritus of literature at Rutgers University, analyzed Dickens’ novel and produced excellent parallels between a select few of theRead MoreGreat Expectations and a Christmas Carol: a True Gentleman Essay1430 Words   |  6 PagesGreat Expectations and A Christmas Carol: A True Gentleman According to Dictionary.com, a gentleman is a civilized, educated, sensitive, or well-mannered man. However, by Victorian definition, a gentleman was, perhaps most importantly, a rich man. â€Å"Charles Dickens†¦was an author of relatively humble origins who desired passionately to be recognized as a gentleman, and insisted, in consequence, upon the essential dignity of his occupation† (Victorian Web). In Great Expectations he portrays Pip, aRead MoreSocial Class Of The Victorian Era1282 Words   |  6 Pagesof the most important social reformers during the Victorian Era was Charles Dickens. Growing up in a poor, working class family, Dickens knew about the harsh realities that spawned from the social class system present. His writing reflects these experiences and attempts to expose this harsh system and other big problems prominent in Victorian society. Pip is a character that experiences some of these realities in Great Expectations. Pip initially lets his social sta tus define him and must then go throughRead MoreA Satirical Expedition in Charles Dickens Great Expectations698 Words   |  3 Pagesbetter in the enticing high class life as a gentleman. Meanwhile, throughout the novel, Charles Dickens employs satire to depict the faults and criticisms, with a small sense of humor, in Pip’s knotty expectations though his usage of intricate symbolism, irony, paralleling social classes, unexpected plot twists and the poignant mysteries confining the devilish, yet beautiful orphan, Estella. Firstly, Pip’s expectations begin as a lonely orphan living in the house of his demanding sister, Mrs. Joe, notRead MoreGreat Expectations by Charles Dickens984 Words   |  4 PagesCharles Dickens utilizes his life for inspiration for the protagonist Pip in his novel Great Expectations. They both struggle with their social standing. Dickens loved plays and theatre and therefore incorporated them into Pip’s life. Dickens died happy in the middle class and Pip died happy in the middle class. The connection Dickens makes with his life to Pip’s life is undeniable. If readers understand Dickens and his upbringing then readers can understand how and why he created Pip’s upbringingRead MoreCharles Dickens Great Expectations972 Words   |  4 PagesThe novel â€Å"Great Expectation† by Charles Dickens, is written from the perspective of an innocent boy, Pip, whose life is faced with different challenges and expectations. Growing up in a small village wi th a ruthless and violent sister who shows him little love causes him to be sensitive. In essence, the narrator not only begins to yearn for love and acceptance, but he also develops a high desire of becoming a gentleman in order to obtain genuine happiness. According to Pip, being a gentleman is

Cicero, Aristotle, Plato †Just Warrior Free Essays

string(50) " A noble man acts on character, not calculations\." Tory Macdonald 9. 25. 12 Ethics of War and Peace Essay #1 My question: Plato, Aristotle and Cicero all talked about Just War Theory, and emphasis on the Just Warrior. We will write a custom essay sample on Cicero, Aristotle, Plato – Just Warrior or any similar topic only for you Order Now Obedience and loyalty ( can lead to destruction. Plato, Aristotle and Cicero, the fathers of the Just War tradition, develop and enhance the concept of civic virtue and the necessity to uphold such morality during the most chaotic, violent and brutal of times – war. They each defend the necessity of war; yet emphasize the correct code of conduct in war and what makes an honorable and just warrior. Today, war is much less engrained in our culture; our sons are not born with the future of a warrior. However, when there is war, we hear of many unjust and dishonorable acts such as mass rape, genocide, or specifically the My Lai Massacre. Plato, Aristotle and Cicero lived through a culture of war, defending it as necessary to keeping the peace. Because it was so engrained in their culture, a normalcy, they were not as concerned with the inhumane idea that defines war- killing another human being. Today, we do not live in a culture of constant war, therefore we are more susceptible to becoming overwhelmed by the trauma of violence. Plato, Aristotle and Cicero, provide guidelines of a just warrior however, had not yet discovered what it is that can turn a good man into a bad one, and what horrible aspects of war he may fall victim to. Today, true courage means fighting against dishonor, because unfortunately, war turns the most honorable men into dishonorable ones. Plato is a philosopher who lived from 469-399 through the Peloponnesian Wars and stressed the belief that for man, there is something worse than death- an unreflective life. Plato reasoned that all people should strive to be pious, or good. He noted that piety is what the God’s hold dear, what all the Gods agree upon therefore, it is these morals that the people should uphold. In war, a soldier should not fear death but rather fear a dishonorable or impious life. He should rather die from pain than he should from shame. The same idea should be used when deciding to go to war or not. There must always be a just reason. In a conversation between Alcibiades and Socrates, Plato describes the importance of waging war for a just cause. ‘Soc: Don’t you know that when we make war we begin to wage war after accusing each other of some affront and what term we use when we begin? Alc: I do – we say we have been deceived, or done violence to, or deprived of something. ’[1] He then elaborates to whom a war can be claimed against: ‘Soc: Now, what of this? Whom will you advise the Athenians to wage war against, those behaving unjustly or those practicing the just things? Alc: What you are asking is a terrible thing; for even if someone had it in his mind that war ought to be waged against those practicing the just things, he would not admit to it, at least. ’[2] Plato seeks the unbiased truth, a critical reflection on why and what to do in a situation, especially regarding war. Each of his answers comes back to being pious and reflective. He believes that war is necessary to keep up a good state, however believes it especially important to uphold pious and virtuous standards as a just warrior, in a just cause, using just means, to accomplish just ends. Aristotle is the founder of virtue ethics or â€Å"Jus in bello†, just actions in war. Aristotle claimed that virtues are described as a mean of excellence, a center between two extremes: excess and deficiency. For example, courage is a balance between cowardice and recklessness. Prudence is practical wisdom that determines the mean of all virtues essentially what determines the mean between two extremes. This is especially important in defining the virtues of a warrior. Aristotle believes that a â€Å"just warrior† is a man who exhibits courage and commits actions that are only noble. He states there should be a purpose to his fighting, something he is willing to die for. A â€Å"just warrior† chooses to endure things because it is noble. â€Å"He will fear them as he ought and as reason directs, and he will face them for the sake of what is noble, for this is the end of excellence. [3] He notes that a courageous man is not a fearless one, but one who faces those fears because it is right. Aristotle also notes that, â€Å"Courage is noble. Therefore the end is also noble; for each thing is defined by its end. Therefore it is for a noble end that the brave man endures and acts as courage directs. †[4] Aristotle emphasizes that a just war rior fights only for a just cause. Aristotle also illustrates five different types of courage and their honorable uses. The first is political courage. One who exhibits political courage fears shame rather than pain or punishment. The second is that courage is knowledge. He notes, â€Å"While the former from the very beginning faced the danger on the assumption they were stronger, and when they know the facts they fly, fearing death more than disgrace; but the brave man is not that sort of person†. [5] He explains that when one knows of the danger, and still plows ahead, he is courageous. The third is that passion should aid morals, however feelings are not bravery and emotions should not speak louder than reason. As Homer noted, â€Å"put strength into his passion†[6] as those who are passionate are often eager to rush into danger. The fourth states that sanguine people are not brave, â€Å"for they are confident in danger only because they have conquered often against many foes†¦when their adventures do not succeed however, they run away; but it was the mark of a brave man to face things that are. †[7] A noble man acts on character, not calculations. You read "Cicero, Aristotle, Plato – Just Warrior" in category "Essay examples" The fifth point is that courage does not mean people who are ignorant. Those who do not know and succeed are not brave, just lucky. Cicero who lived from 106 to 43 BC, created the Peace Movement that moved away from â€Å"best defense is a good offense† to the idea of constant civic virtue. He strongly stated that war must be undertaken with the aim of peace. He believed that war must be a last resort and a declaration between two parties. â€Å"For this we can grasp that no war is just unless it is waged after a formal demand for restoration, or unless it has been formally announced and declared beforehand. †[8] Justice was to be maintained amongst all participants. He was the first to declare that war was not a world apart, and that atrocities committed at an international level were not different as if they were committed in ones own state. Cicero stated that the â€Å"moral fellowship of mankind should know no boundaries†. [9] This correlates with his idea of natural law; a natural fellowship that exists amongst all humans, which nature has provided for all men to treat each other morally. There are commonalities amongst all men, no matter if he is a sea away, and Cicero believed that each warrior to act justly was to uphold that concept. Cicero also stressed that the fighting during war must always be towards an honorable end. He notes that a just warrior does not think of self-interest saying, â€Å"However, if the loftiness of spirit that reveals itself amid danger and toil is empty of justice, if it fights not for the common safety but for its own advantages, it is a vice. †[10] He also values reasons that make decisions over courage that incites battle. A just warrior â€Å"fights on behalf of fairness†[11]. A just warrior must also be able to balance reason with his cause. Cicero notes, â€Å"However, we must exercise the body, training it so that when it has to attend to business or endure hard work it is able to obey counsel and reason. [12] Just because a warrior is fighting for a noble cause, does not mean he can lose sight of the just reasoning behind it and we must train our soldiers so that this doesn’t happen. The My Lai massacre on March 16th, 1968 was the mass murder of somewhere between 347 to 500 innocent, unarmed village people of Southern Vietnam. [13] The United St ates military men of the Company C â€Å"Charlie† of the 1st Battalion committed the acts that included mass murder, mutilation, ransacking and rape. Lead into the area under a false indication of dense enemy activity, they were met with women, children, and the elderly. Although the men had not yet suffered any direct attack in the first months of their deployment, they had suffered mines and booby traps, losing many men. [14] The company was given orders by Captain Ernest Medina, who clearly stated that all those who were enemies or seemed like enemies were to be taken down. [15] The company lead by Second Lieutenant William Calley then went in to the village, and began firing at what was supposed to be dangerous enemies. [16] The violence escalated and the brutality did not stop. Several men participated, several men stood back and watched. Only one man, Warrant Officer Scout Hugh Thompson who had spotted the massacre from a helicopter, sacrificed his life and the lives of his men to stop the atrocities. [17] To this day, only one man has been convicted of war crimes and only served three years of house arrest. The others were left alone. Today, the My Lai Massacre is looked at as the epitome of the Vietnam War- a mistake, a terrible time of confusion, an example of the psychological traumas of war. Most importantly, it is an example of how easily dishonor can cloud moral reasoning. These men were angry to have lost their fellow brothers in mines and booby traps, they were scared, they were starving, and they were not in their natural mind. A soldier states of that day, â€Å"Yes I am ashamed, I’m sorry and I’m guilty but I did it†¦If you go to war, those are the types of things that happen and can happen to anyone†¦It can happen, it happens, that is what war is†¦War is war, it’s killing all type of ways. [18] When a dishonor was done to them, when dishonor is all around them, dishonor is what they begin to do too. Today the dishonors of war range from obedience to a terrible leader, to dehumanizing the enemy so inhumane actions suddenly seem right. In the case of the My Lai Massacre, many soldiers involved to this day claim that they were just following orders and that their loyal obedience overtook their moral compasses. One soldier noted, â€Å"At no time it ever crossed my mind to disobey or to refuse to carry out an order that was issued by my superiors. I shudder to think what the repercussions would have been†¦Ã¢â‚¬  [19] The soldiers were fighting in a perceived honor and loyalty to the United States. The need to please and obey took the pressure off of their actions, because someone else was dictating them. In other instances, soldiers would dehumanize their enemy to get through the idea of killing them. Cicero notes that this is entirely wrong according to natural law: â€Å"Perhaps we should examine more thoroughly what are the natural principles of human fellowship and community. First it is something that is seen in the fellowship of the entire human race. For its bonding consists of reason and speech, which reconcile men to one another, through teaching, learning, communicating, debating, and making judgments, and unite them in a kind of natural fellowship. It is this that most distances us from the nature of other animals. To them we often impute courage, as with horses or lions, but we do not impute them justice, fairness or goodness. For they have no share in reason and speech. † [20] Cicero states that since we are all of peech and reason, we are all human. However, dehumanization, where one dehumanizes their enemy and views them as some sort of animal, is a common strategy and conflict in today’s wars. The Holocaust, the Bosnian and Rwandan genocide are all examples of dehumanization. The Nazi soldiers truly believed that they were ridding their country of â€Å"vermin†, and the Hutu soldiers considered the Tutsi people to be  "cockroaches†. Similarly, soldiers fighting in the Vietnam War referred to their enemies as animals, less than human and the massacre is a clear example of that. Perhaps the rules have changed since wars progressed through time. Today’s atrocities don’t seem as atrocious to us as they would to Plato, Aristotle and Cicero because we have become accustomed to them, as they were accustomed to having a culture of war. Peter Olsthoorn stated in his book â€Å"Just Warriors† â€Å"Soldiers, although far from selfish, cannot be expected to perform their duties from a sense of duty alone. Both inside and outside the sphere of war, only the perfectly wise act virtuously for virtue’s sake. However those perfectly wise are rare, Cicero himself claimed that he had never met such a person†¦For the not so wise, that is, most of us, a little help from the outside, consisting of the judgments of our peers and our concern for our reputation, can be of help. †[21] Looking back on the massacre, many men are quick to point out the outside factors that effected their behavior such as their loyalty, fear, confusion, lack of direction, even a blank blackout. One man notes, â€Å"We felt what we were doing was right, and after it was over we knew it was wrong. [22] These soldiers eventually are able to reflect. However at the time, they were worried for themselves, acting out of vengeance and self interest, therefore were not leading an honorable life. Officer Thompson exhibited true courage of a just warrior. He saw that the bodies consisted of mostly babies, children, women and the elderly, without a threatening combatant or weapon in sight. After several failed radio transmissions, he ordered his men to land on sight and aim their guns at their fellow American soldiers. He ordered that they would hold their positions against their bothers until they had agreed to a cease-fire and stopped the massacre. While doing this he walked out unarmed, entered a ditch and rescued a woman and her child. Officer Thompson knew what he was getting himself into. He recognized that his loyalty to his fellow Americans was the wrong kind of loyalty. He pushed past fear and fought for a noble cause, to save the people. He did not shoot anyone down to do it, but was prepared to do so to end an injustice. Thompson used honorable means to obtain an honorable end. He illustrated every of the five points Aristotle noted a â€Å"just warrior† should be. He was courageous but not reckless, and he proved that in an unjust war, in and unjust setting, justice still prevails. Plato, Aristotle, and Cicero believe that a warrior’s honor is the ability to exercise restraint under chaotic and emotionally taxing experiences. It is not simply standing firm in battle or committing acts of heroic bravery. It is recognizing the differences between combatant and noncombatant, between the innocent and the guilty and acting with reason when reason is hard to find. Today, it is about escaping the dishonor. War is about entering with the right reasons and leaving with the correct ends. War can make an honorable man, a dishonorable one and the three philosophers explain that real courage, is tackling war itself and not falling victim to the demons. If they had been alive at the time their general philosophy would have stood, the advancing atrocities just would have made it that much harder and much more honorable to be a real, true â€Å"just warrior†. Bibliography: Reichberg, Gregory M. Henrik Syse, and Endre Begby, eds. The Ethics of War: Classic and Contemporary Readings. Blackwell, 2006. Print. Baker, Deane-Peter. Just Warriors, Inc. London: Continuum International Publishing Group, 2011. Unknown. â€Å"The My Lai Massacre. † PBS. PBS, 29 Mar. 2009. Web. 05 Oct. 2012. . Wikipedia. org YmBigBen90 (User’s ID). â€Å"My Lai Massacre – Part One of Two. † YouTube. YouTube, 16 May 2009. Web. 02 Oct. 2012. — ——————– [1] Reichberg, Gregory M. , Henrik Syse, and Endre Begby, eds. The Ethics of War: Classic and Contemporary Readings. Blackwell, 2006. Print. [2] Ibid. [3] [4] Reichberg, Gregory M. , Henrik Syse, and Endre Begby, eds. The Ethics of War: Classic and Contemporary Readings. Blackwell, 2006. Print. [5] Ibid. [6] Ibid. [7] Ibid. [8] Ibid. [9] Ibid. [10] Reichberg, Gregory M. , Henrik Syse, and Endre Begby, eds. The Ethics of War: Classic and Contemporary Readings. Blackwell, 2006. Print. [11] Ibid. [12] Ibid. [13] Ibid. [14] Wikipedia. org [15] Unknown. â€Å"The My Lai Massacre. † PBS. PBS, 29 Mar. 2009. Web. 05 Oct. 2012. . [16] Unknown. â€Å"The My Lai Massacre. PBS. PBS, 29 Mar. 2009. Web. 05 Oct. 2012. . [17] Ibid. [18] Ibid. [19] Unknown. â€Å"The My Lai Massacre. † PBS. PBS, 29 Mar. 2009. Web. 05 Oct. 2012. . [20] Ibid. [21] Reichberg, Gregory M. , Henrik Syse, and Endre Begby, eds. The Ethics of War: Classic and Contemporary Readings. Blackwell, 2006. Print. [22] Baker, Deane-Peter. Just Warriors, Inc. London: Continuum International Publishing Group, 2011. [23] YmBigBen90 (User ’s ID). â€Å"My Lai Massacre – Part One of Two. † YouTube. YouTube, 16 May 2009. Web. 02 Oct. 2012. How to cite Cicero, Aristotle, Plato – Just Warrior, Essay examples

Mentoring in the 21st Century

Question: Discuss about Mentoring in the 21st Century. Answer: Introduction In the book, it is explained that the mentoring has evolved in the past years and in the 21st century it will be different. In the research conducted, we have discovery why some practices are done and why others are diminishing. The mentoring in the 21st century has expanded with the emergence of new forms such as peer mentoring, e-mentoring, mentoring circles and cross culture mentoring. The concept of mentoring has changed from when the relation view to the developed network. Use of modern technology has also contributed to this mentoring. In this research, we will highlight most crucial element of the 21st century so that this conditions can be made to flourish by the petitioners and the scholars (Ragins, 2007). How work area leads in mentoring individuals First we will look at the new paradigms that have emerged in the mentoring field. We analyze several insight into this new reforms in mentoring and sideline factors which are of high bride. The new approaches are then highlighted and their root costs examined so that their outcome can be seen as well as their quality. The role mentoring in development and maintenance of mentoring relationship can be examined, finally suggestions can be put into consideration concerning practical implication for the foresting growth enhancing relationship and suggestion to move forward be made (Kram Ragins, 2007). Paradigm is a system containing ways of thinking and basic assumption and methodology that area ccepted by the members of scientific community are accepted. In contrast to the previous work, relationship and process that are watched in the quality, structure and purpose accordance to mentoring. In the 21st century, we have the three paradigm shift that has contributed to the mentoring field. Importance of development stage First, it is the acceptance and believes that mentoring happens in the developmental network. In the development network, it was observed in the early years but it came to realization when the social network study was introduced to the study of mentoring and it explained that we have a language and a way of transferring message and a way in which we could understand this multiple support. Development network such as the way people received development help in providing closeness of emotion and daily communication (Kram Ragins, 2007). The accurate description of this many sources of development assistance and development network such as career advancement, task and personal learning and satisfaction has been fostered by this shift in the paradigm, this paradigm has affected the calls for further inquiry on how the types of relationships are shaped by the relationship skills, individual needs and the group membership. Finally under development network, it explains howthe quality of connection is interrupted by the mentors emotional competence (William, 2013) Personality in regard to mentoring Second, dyadic and reciprocal is the nature of the mentoring relationship and the major role it plays in the relationship processes, structure and outcome has been highly recognized. In the 21st century, it is noted that developmental relationship will only help those who offer and receive mentoring. Development support, reciprocity and the maturity are the key attribute that are connected to the fostering of the growth leading to the development relationship, in the research done, it was realized that the peer relationship, there is a mutual benefit as both parties perceive an equal benefitit is seen that through mutuality and reciprocity, there is development of high quality mentoring relationship, this benefits include loyalty, recognition for developing talents for organization and the generatively. Through these mentors coaches are motivated to coach others. There are both tangible and intangible factors and benefits that mentors gets, this factors affects commitment and the sta bility of relationship (William, 2013). Personal growth towards development Finally we recognize that mentoring depends on continuum quality and we have understand that when the relationship are of high quality, or even not functioning in the 21st century, one of the main thing is being able to identify a relationship which is dysfunctional, marginal and that one which is of high quantity. A focus on this program has led to identification of new schemes and methods that help us understand why some relationship flourish, others are stagnant and others are breaking in consideration of the idea that relationship is under a continuum quality, mentoring episodes that entails rise in zest, self-esteem, empowered action desire to get new connection and new knowledge. Mentoring is a short relation that occurs in a specific time and there is development. High episode relationship resulting from the cumulative experience of mentoring episode result in experience of positive mentoring relationship. This may promote good development in career, work domain and none work domain, the notion of mentoring episode gives good understanding of the developing mentor relationship when relationship is analyzed at this level (Keegan Fox, 2009) Conclusion Good mentoring relationship can be rewarding to those who mentor and also those who are mentored. Among other things, mentors can provide exceptional learning experiences for those they mentor and by doing this they expand their mentees insight, awareness and perspective. This paradigms has led to important new ways for checking mentoring relationships at the level of single interactions or mentoring episodes that may merge to create relationships that reflect various levels of quality (Keegan Fox, 2009) Reference list: Brondyk, S., Searby, L. (2013). Best practices in mentoring: complexities and possibilities.International Journal of Mentoring and Coaching in Education,2(3), 189-203. Kahle-Piasecki, L. M. (2011).Mentoring: What organizations need to know to improve performance in the 21st century workplace(Doctoral dissertation, University of Toledo). Keegan, H., Fox, A. (2009).Mentoring for 21st Century Skills: It's All about the Learning. University. Kram, K. E., Ragins, B. R. (2007). The landscape of mentoring in the 21st century.The handbook of mentoring at work: Theory, research, and practice, 659-692. Ragins, B. R., Kram, K. E. (2007).The handbook of mentoring at work: Theory, research, and practice. Sage Publications. Ragins, B. R., Kram, K. E., Ragins, K. E. K. B. R. (2007) Consultants to organizations to make relationships work. William Short, T. (2013). Workplace mentoring: an old idea with new meaning (part 1).Development and Learning in Organizations,28(1), 8-11.

Western Civilization and Gandhi free essay sample

Assignment: â€Å"Gandhi was asked what he thought about Western Civilization. He replied I think it would be a good idea.   Please comment referencing the various themes that we discussed in class possibly from the perspective of Sophia. † Course: Wisdom and Civilization, Garrison, NY. September 26th – 30th, 2011 For Credit towards my Master’s Degree in Wisdom/Spirituality with Wisdom University. Post-Paper by: Marie Trout [emailprotected] com Abstract Western Civilization has been successful in some ways and not so in others. It has relied heavily on dogma and been characterized by linear patriarchal institutionalization, centralization and hierarchy. Western Civilization is based on a worldview of â€Å"Doctrinism†. Here an attitude of â€Å"us versus them,† â€Å"right versus wrong† and â€Å"good versus evil† have been dominant attributes. The Wisdom inherent in Sophia and Gaia might help inform and connect us with our innate wisdom instincts as we move onto a path of new discovery while the old structures fall around us. We will write a custom essay sample on Western Civilization and Gandhi or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page A combination of both lessons from Western Civilization, the wisdom of Sophia and Gaia along with the new discoveries within quantum science, transpersonal psychology, nature resonance, astronomy, spirituality and much more will be needed as humanity trek ever onwards on its evolutionary road. Introduction â€Å"It is not nationalism that is evil; it is the narrowness, selfishness, exclusiveness which is the bane of modern nations which is evil. Each wants to profit at the expense of, and rise on the ruin of, the other. (1) This quote from Gandhi sums up fairly well, what I think he hinted at with his tongue in cheek answer to the question about Western Civilization. Narrowness (of mind), selfishness, and sense of being â€Å"better than† are all mental attitudes that shape the thoughts, feelings and actions of every man, woman and child who have them. If these thoughts are and have been prevalent in a civilization obviously you see the results manifest in the kinds of action s that are taken by same civilization. I have looked at the historical background for some of these mental attitudes and a few other ones that I believe have contributed to shape the state and trajectory of Western Civilization today! I have also attempted to take a look at what a new World Civilization might a look like if we take these attitudes of narrowness, selfishness and exclusiveness out of the dominant societal equation. If humankind were to raise its consciousness level to live beyond these attitudes, what special prospects might be here for us precisely at this moment in time? What opportunities might be here that were never available to us before? How much more efficient might we be at creating new structures if we look to how far we have come without applying feelings of guilt? How do we connect to a forward-looking attitude that offers us the chance, skill, and know-how to create the world anew at this time of partial or total collapse of the old? Nature Dominance and Destruction in Western Civilization (Selfishness) I have chosen to define Western Civilization as commencing around the fall of the Roman Empire and the simultaneous rise of the influence of the Christian faith in the early centuries AD. Before Christianity became a weapon for political advancement of the power structures of society, pagan human self-understanding was rooted in nature-based animism. In the pre-Christian Greco-Roman era man believed that there were spirits in nature that needed to be consulted and appeased before man could chop down a tree or plow a field. (2) The new Christian faith endorsed a philosophy that encouraged the human race to be indubitably in command over nature. This view was of course based on the Judaic notion that man was put on earth to be in charge, benefit from and in fact â€Å"subdue the earth† and â€Å"have dominion over every creeping thing that creepeth on the earth. † (3) Thus in the Judeo-Christian worldview, furthered by the new Christian Empire, there was no longer an obligation to hesitate when it came to a utilization of nature for human gain and exploitation. Up through the Middle Ages, as Christianity increased its influence over human thinking and advanced into Northern Europe (which had not been possible for the â€Å"might alone† Romans), human connection to nature and the Cosmos was seen progressively more as sinful and punishable by death. This belief was based on quotes such as: â€Å"He deposed of†¦. those who burned incense to Baal, to the sun and the moon and the constellations and all the host of the heavens. † (4) One might speculate that in order to really kill off the more nat ure based and druidic beliefs of the Northern European countries, the connection to nature came to be seen as a threat to the Christian faith by the church, and therefore it was made increasingly suspect to be communicating with, or be instinctually in touch with Nature. In other words, if God himself could â€Å"depose of† those who believed in nature spirits and who honored a druidic appreciation of the Cosmos, well so could man! Therefore Christianity was able to cunningly take over where a military take-over had previously been impossible by the Romans. The Catholic Church managed this coup by very cleverly coming in as a wolf in sheep’s clothing masquerading as the natural continuation of the old pagan beliefs. Previous holy sites and places of worship were acquisitioned and altered by the church – and little by little resistance faded and the new faith took root supported by local rulers and kings who stood to gain politically from embracing the new faith and its ability to contain the people. (5) As Christian self-righteousness and absolute faith progressively dominated a fearful population, the churches prosecuted and lit many a fire under practitioners of the ancient wisdom traditions and believers of nature based wisdom. This wisdom descendeth not from above, but is earthly, sensual, devilish. † (6) As the battle cry of the church intensified in the Middle Ages, it became in vogue to burn and destroy not only nature itself, but nature- connected humans! Consequently many of the practitioners of the ancient wisdom traditions that were aligned with and connected to nature, cosmos, as well as those who had an â€Å"inner† knowledge/mystical awareness, were at grave ris k of getting burned at the stake. They were labeled â€Å"sensual, earthly or devilish,† seen as a threat, made suspect, and eventually killed! It is therefore not too farfetched to say that a connectedness to Nature within and without has been demonized by the church and the political power structures throughout Western Civilization. It has in actuality for many centuries been directly punishable by death! Is it any wonder that the human race has erased from its awareness much of our ancient memory of connectedness to nature? For centuries we have been categorically dissuaded from any attempts to honor or to communicate with the natural world. Any desire to do so in the Christianity based Western Civilization has been punished by banishment from the community or ultimately by death. Certitude and Exclusivity (Narrowness and Exclusiveness) In the Gospel of John Jesus is quoted as saying: â€Å"I am the way, the truth, and the life: no man comes unto the Father, but by me. †(7) And elsewhere also in the Gospel of John: â€Å"Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. † (8) The Christian faith is very specific about the absolute promise of Salvation to the exclusive chosen ones who stay true to the One True God. Building on the sense of the Jews as God’s chosen people; the Christian faith went even further. By removing the faith from its tribal limitations it was able to sweep people of all races and all nationalities, making the Christian faith the new tribe of individual salvation. (9) The Catholic Church was able to persuade king after king, in both city states and nations, to adopt Christianity as the political power-faith of choice. The option given was always one of â€Å"us† or â€Å"them†. If you were not one of the chosen ones, the True Believers, you were seen as unworthy and lost. It was therefore sanctioned by the church to make others â€Å"like us. † Missionary work was encouraged, and the ones that were not able to be converted were not worthy of living and could easily be disposed of. As it states in Matthew 28:19-20 â€Å"Go therefore and make disciples of all nations,† was cleverly thought of to mean that the missionaries were not serving the church but rather was helping to save humanity. It was a matter of preserving the souls of the ignorant pagans and not relinquishing them to eternal damnation! So off the Christian Missionaries went to â€Å"save the world. Of course, since there was one way and one way only, it was paramount that the missionaries taught the others, but did not themselves pick up any â€Å"bad habits. † This was a â€Å"my way or the highway† type of approach. Thus the missionaries were authorized by the church to convert, dominate or control people who thought different, or who simply were different. A horrifying example of this can be seen in the White Man’s conquest of the native population both in Australia and the United States that allowed the Christian invaders to simply demolish and destroy the native population in cold blood. These violent and arrogant actions were approved and encouraged by the church. And interpretations of the natives as primitive, non-Christian and savage were at the core of this paradigm. Thus to slaughter and destroy this native population was no more an immoral proposition than it was to cut down a tree or slaughter a buffalo. The native population was seen as pagan (half-naked, with different laws around sexuality) and as devilish (worshiping and honoring nature) and therefore there was nothing wrong with the Christian man slaughtering and destroying the native population. The Native population was simply regarded as if they were weeds to pull out of the fields before they could be put under the plow. The â€Å"us† killed â€Å"them† and it was all done out of good Christian duty! Certitude has been encouraged by the Abrahamic Religions in general. Christianity share the same jealous Judaic God syndrome with Islam and therefore many a religious war, crusade and terrorist attack has been waged at the behest of a proposed defense of the â€Å"one and only truth†. Western science has likewise been caught up in the syndrome of certitude in its quest to appear unquestionable and absolute. The interesting thing about this kind of belief is that one can only â€Å"prove objectively† that which builds on previous findings! Science is slow to embrace new evidence, especially the kind of proof that shatters the preconceived findings that have been accepted before. Giordano Bruno was burned at the stake in Rome in the year 1600 for his refusal to back down from his conviction that Copernicus was right in his heliocentric understanding of our universe. I believe we find ourselves in similar quandaries today as we grapple with the inclusion of the radical findings of neuroscience, transpersonal psychology as well as quantum science. Thankfully we do not burn people at the stake anymore! Serious science prides itself at being provable. And as much as I agree with the need to verify and critically analyze findings, I also know that sometimes we need to accept results that consistently prove themselves, but are outside the realm the current paradigm of accepted science. So how does one enlarge one’s world view? How do we add new knowledge, if we are limited by what has been accepted within the current paradigm? We are living with a scientific model that only validates what can be measured and weighed with our five senses. Anything beyond that is scoffed at and relegated to the realms of â€Å"the para-normal,† â€Å"psychic† or â€Å"the religious. † Richard Dawkins proudly proclaims that â€Å"science is based upon verifiable evidence. Religious faith not only lacks evidence, its independence from evidence is its pride and joy. (10) Proponents of a strictly scientific worldview allude to the spiritual experience as a kind of mumbo jumbo that is lumped in with proponents of organized religion. â€Å"Theres all the difference in the world between a belief that one is prepared to defend by quoting evidence and logic and a belief that is supported by nothing more than tradition, authority, or revelation. †. (11) Howe ver to me there is a world of difference between a dogmatic acceptance of creed and a spiritual experience that is personal, intense and undeniable. Or findings in transpersonal psychology outside the strict Western medical paradigm, and therefore is relegated to the realms of â€Å"mental illness†. Or actual â€Å"hard science† that seems to prove that there is a potential for traveling faster than light, or particles smaller than we thought. Science however, is slow to come around and accept such findings when they are fundamentally changing what we previously accepted as â€Å"fact†. Again we have an â€Å"us versus them† view that pits proponents of â€Å"good verifiable science† and the more experimental and paradigm-shattering kind against each other. The level of certitude of what is true and false tends to be absolute for both proponents of both Western science and organized religion and therefore as much as Dawkins might want to set himself apart from believers of religion, I believe he himself is just as caught up in a limiting world view as those he denounces with intense fervor. Nonetheless both science and religion are stuck in world views that keep them both from really looking outside their own limited world view. Repression and Violence John Harvey Kellogg was an esteemed business man and the co-creator of the Kelloggs Cereal Company. He was also a leader in the formation of the American Medical Missionary College and an influential writer on health and wellness in the late 1800’s America. He was a Seventh Day Adventist and advocated such practices as applying carbolic acid to the clitoris of young women to prevent sexual arousal. He was a staunch proponent of sexual abstinence and saw masturbation as threatening to human health and society. He suggested wiring the foreskin shut in young boys to effectively prevent an erection. He also advocated applying electrical current to the sexual organs at time of arousal. These kinds of measures would be efficient tools in ridding society of all the ills stemming from the sexual urges. He was a proponent of circumcision of boys with no anesthetic, â€Å"especially (†¦to) be connected with the idea of punishment. † (12) In marriage Mr. Kellogg saw the sexual urge as no less than â€Å"legalized prostitution. † (13) Mr. Kellogg was just one of many respected medical practitioners of the time, who interpreted the sexual drive as something to repress and inhibit at all cost. Many societal ills, death and destruction were interpreted by him and many like him as directly linked to the human sexuality. Long before Mr. Kellogg’s wonder practices became all the rage on the American plains, the Catholic Church had long been one of the largest contributors to this kind of suppression of the human urge to procreate. Prohibiting the sexual urges has directly led to centuries of sexual abuse in the church. These cases are now well documented and starting to undermine the reign of the Papal Dynasty. The way the fundamentalist Islamic world treats human sexuality is even more barbaric and laden with including female circumcision and prevalent rape. The Abrahamic religions, and the power structures that have embraced them, have systematically labored to make human nature, including our sexuality, seem so suspect and dangerous that it has been at the heart of its mission to demonize it. Much energy has been spent on how to punish humans who were transgressing, and how to make an example out of them. This has of course directly led to violence perpetrated by the power structures trying to contain the people from exploring (their own) nature (burnings, executions, torture, Mr. Kellogg’s prescriptions, etc. But it has also led down the path of repressed and frustrated urges manifesting and expressing themselves in their shadowy forms of violence, scorn and cruelty. In America, judging by the standards used to rate movies, we are still much more lenient towards allowing unspeakable violence than we are comfortable at allowing a bare breast or a naked buttock to be seen on the screen by our youth. Blood, gore and violence are h owever included in almost every video game and every movie that we allow to babysit our popcorn-eating youngsters. Human nature expressed holistically includes our basic urge to procreate, expressed in our sexuality. When made suspect and repressed (beyond a normal level that allows us to function among other people) powerful, perverse and brutal actions might result. The shadow side of our sexuality if it is not allowed to find appropriate and adequate expression is often tragic. Grof has another way of linking sex and violence by pointing out that the two are intrinsically linked in the 3rd birth matrix. He would say that as we wander through life without consciously looking at the deeper personal pre-natal layers, as well as the archetypal collective forces, we are doomed to relive and in fact attract certain patterns all through our lives in unconscious search for completion. Grof thus joins the theories about human behavior of Freud (sexual drive) and Adler (will for power) with his own transpersonal views and offers an understanding that points out that the joining of sex and violence stems from an unconscious desire for freedom from the painful experiences in the third perinatal birth matrix. 14) Grof, however would agree that the worst thing to do with any urges from the unconscious mind is to suppress them permanently. During most of the time span of Western Civilization Nature and human nature has been reduced to its most basic, shadowy and lowly tendencies by the repression and denial of its natural form by church and other powers. There is no doubt in my mind that this mist aken expression of religion, through the denial of sexual nature, has contributed to further the violent outbursts inherent in terrorism and in the wars of our world. 15) The connection between repressed, abusive sexuality and violence is beyond doubt, whether you view this through the lens of Adler, Jung, Freud or Grof. This same trend of forced sexual suppression is also seen in fundamentalist Islamic countries. Whether in Judaism, Islam or Christianity this repression of natural urges stems from a misunderstood practice of the religion of a jealous monotheistic (and sex-hating) God who accepts no competition from nature, cosmos or man himself.

The candidate for the Democrats

The candidate for the Democrats was an election in itself. Three contenders showed promising outcomes for a Democratic victory. The first candidate was representative Oscar Underwood of Alabama, he secured the support of the South. The second candidate was Champ Clark, he had support from the rich party members including a newspaper publisher named William Randolph Hearst. The final candidate was Woodrow Wilson, who had just been elected to governer of New Jersey two years earlier. It took 46 ballots, but finally Woodrows idea for moral revival of the nation tipped the scale in his favor and won the spot for Democratic candidate. The Republicans we split between two candidates, William H. Taft and Theodore Roosevelt. Taft controlled most of the convention in Chicago, but when it finally came down to it Taft was chosen. The newly gathered Progressive Party, who were basically Republican, stormed out of the convention and declared it a fraud. With time running out, ! they gathered together and urged Roosevelt to lead a new party. Roosevelt did not think twice, he happily agreed and was nominated for candidate of the Progressive party. The fourth candidate in the election was the small Socialist party and their nomination of Eugene V. Debs. As for the issues, the Republicans were for conservation and banking, currency reform, mild revision of the tariff and for regulation of trusts. The Democrats also wanted conservation and banking and currency reform, but the similarities end there. They wanted much lower duties and to end all monopolies. The election was not a four-way battle, it was primarily between Roosevelt and Wilson. Taft had very little popular support and Debs was not favored by anyone. With the election down to two, the competition became tough. Both Roosevelt and Wilson supported a much stronger government role in economic affairs, but once again the similarities ende

Big Five Personality And Adolescents Daily Development Psychology Essay

Big Five Personality And Adolescents Daily Development Psychology Essay According to J. Belsky’s (1984) process model of parenting, both adolescents’ and parents’ personality should exert a significant impact on the quality of their mutual relationship. Using multi-informant, symmetric data on the Big Five personality traits and the relationship quality of mothers, fathers, and two adolescent children, the current study set out to test this prediction. Adolescents’ agreeableness and parents’ extraversion emerged as predictors of relationship warmth, whereas parents’ openness emerged as a predictor of low restrictive control. In addition, some gender-specific effects emerged. Overall, parents’ and adolescents’ traits equally predicted the amount of relationship warmth, whereas adolescents’ unique personality more strongly predicted the amount of restrictive control. The predictive power of adolescents’ personality increased with age. Personality characteristics that affected relationsh ip quality were partly shared between parents and their adolescent children. Findings support Belsky’s (1984) notion that both parents’ and children’s personality predict the quality of their mutual relationship, though the relative predictive power of children and parents depends on the type of outcome variable and the age of the children. (Denissen, J. J. A., van Aken, M. A. G. & Dubas, J. S. (2009). Introduction According to Schults& Schults (2009), there are 5 factors contained in McCrae and Costa’s big five personality factors. They are Neuroticism, Extraversion, Openness, Agreeableness, and Conscientiousness. In short, it can be called OCEAN. Each alphabet represents one factor. According to McCrae and Costa’s theory, a neurotic may show that one is worried, insecure, and nervous. As for extraverts, they may portray that they are sociable, able to mix-around, and talkative. For those who are open to experience, they are creative and daring in pursuing anything that interests them. A person that is agreeable, he or she is basically good-natured, easy-going towards others and softhearted. Lastly, people with conscientiousness portray that they are careful, both reliable and hardworking. Aim of Research paper The aim of this paper is to know the big five personality development or five factor models that affects adolescence. Besides that, by using the OCEAN theory, in what way can we understand adolescence? Therefore, we will be studying the big five theory that affects the relationships between adolescence and their parents, exploring how maturity in them (adolescence) affect themselves and the surrounding, and the link between empathy and big 5 links with adolescence. Because of parents are involved in one of the study, we will be exploring a little on big five development have on adults. However, it is important to note that the main focus will be on adolescence. Empathy and big 5 personality in adolescence Empathy is a ssociated as tools for controlling aggression in adolescence. In today’s personality research, the five factor model is considered to be dominant, with lots of it being applied. According to the findings obtained, empathy and friendliness has large correlation. In other words, it refers to male and female, boys and girls. There is also positive correlation with conscientiousness, energy, and openness to experience has also been observed. There are about 832 children aged between 12-17 years old participated in the study. It was composed of 408 boys and 424 girls. Questionnaires were distributed in the classroom and administered by a certified psychologist. As for the measurements, The Spanish version of Bryant’s empathy Index for children and adolescents and Big Five Questionnaire were given to them. (Barrio, V. D., Anton, A. & Garcia L. F. 2004)

LOG502 MoD 5 TD Logistics Alternatives Essay Example | Topics and Well Written Essays - 250 words

LOG502 MoD 5 TD Logistics Alternatives - Essay Example The considerable cost savings can outweigh the speed used by shippers to move goods by trucks. In addition, intermodal is an environmentally friendly transportation mode (Browne et al. 4). By the use of intermodal transportation, organizations can reduce carbon footprint. Intermodal logistics parks allow shippers to have access to standardized transit schedules. It translates into capacity, reliability, and safety advantages. Moving the freight to intermodal allows companies to restructure their reverse logistics. Intermodal logistics parks provide cost savings, greater capacity, increased reliability, and significant safety and green advantages. Intermodal freight transportation can be costly because of the number of transportation modes. Intermodal logistics parks involve high costs that are linked with moving freight by the use of different modes of transportation. In addition, the absence of communication and equipment’s idle time may increase costs of transportation. Equally, equipment moving from one place to another empty adds to the costs. The costs incurred are expenses paid to employees and fuel costs. (Browne et al.