Brave New World by Aldous Huxley

Brave New World by Aldous Huxley The society in "Brave New World", by Aldous Huxley, is exceptionally different from society today. Acts that are accepted in today's society are frowned upon in the society Huxley creates, such as, worshipping God, and marriage. Science and technology rule the society in Brave New World, and due to this, society is incredibly efficient and productive. One might see the society in Brave New World as improved and beneficial, but despite the benefits, freedom is extremely limited in this society. Some may believe that the losing of freedom is worth gaining the safety, happiness, and stability of Huxley's society, whereas others do not feel that giving up their freedom is worth what Huxley's society has to offer. The type of society that would be prefered depends on what is valued most, safety and stability, or freedom and individuality. Different types of people would choose differently but it seems that nothing is worth giving up your freedom or individuality.Huxley and Arnold family t ree. It is incomplete.We have drugs and alcohol which is very similar to their 'soma'.Aldous Huxley prospects the idea of having a sex ridden society, in which sex is a normal thing and not considered to be something that happens in an intimate relationship between two people. The civilization which exists today is very close to being an Aldous Huxley 'Nightmare'.It is hard to believe that an idea presented seventy five years ago is in fact a disturbing reflection of our own society. Our era has, yet so far not reached the stage of 'Brave New World' but we are still unsettling societies which will soon attain the rule of 'Brave New World'.The opinion of Aldous Huxley in his book has shown that he wrote a satirical novel about the future, showing the appalingness of a utopia and outlining the affects on thought...

Biography of Maria Stewart, Activist and Abolitionist

Biography of Maria Stewart, Activist and Abolitionist Maria W. Stewart (1803–December 17, 1879) was an American activist, abolitionist, and lecturer. A contributor to The Liberator, Stewart was active in progressive circles and influenced groups such as the New England Anti-Slavery Society. After her career as a lecturer came to an end, she worked as a schoolteacher in Washington, D.C. Fast Facts: Maria W. Stewart Known For: Stewart was an activist against racism and sexism; she was the first known American-born woman to publicly lecture to audiences that included both women and men.Also Known As: Maria MillerBorn: 1803 in Hartford, ConnecticutDied: December 17, 1879 in Washington, D.C.Published Works: Meditations from the Pen of Mrs. Maria W. StewartSpouse: James W. Stewart (m. 1826-1829) Early Life Maria Stewart was born Maria Miller in Hartford, Connecticut. Her parents names and occupations are not known, and 1803 is the best guess of her birth year. Stewart was orphaned by age 5 and became an indentured servant, bound to serve a clergyman until she was 15. She attended Sabbath schools and read widely in the clergymans library, educating herself to make up for her lack of formal schooling. Boston When she was 15, Maria began supporting herself by working as a servant, continuing her education in Sabbath schools. In 1826, she married James W. Stewart, taking not only his last name but also his middle initial. James Stewart, a shipping agent, had served in the War of 1812 and had spent some time in England as a prisoner of war. With her marriage, Stewart became part of Bostons small free black middle class. She became involved in some of the institutions of the black community, including the Massachusetts General Colored Association, which worked for the immediate abolition of slavery. James W. Stewart died in 1829; the inheritance he left to his widow was taken from her through long legal action by the white executors of her husbands will, and she was left without funds. Stewart had been inspired by the African-American abolitionist David Walker, and when he died six months after her husband died, she went through a religious conversion in which she became convinced that God was calling her to become a warrior for God and for freedom and for the cause of oppressed Africa. Writer and Lecturer Stewart became connected with the work of abolitionist publisher William Lloyd Garrison after he advertised for writings by black women. She came to his papers office with several essays on religion, racism, and slavery, and in 1831 Garrison published her first essay, Religion and the Pure Principles of Morality, as a pamphlet. Stewart also began public speaking- at a time when Biblical injunctions against women teaching were interpreted to prohibit women from speaking in public- to mixed audiences that included men. Frances Wright had created a public scandal by speaking in public in 1828; historians know of no other American-born public woman lecturer before Stewart. The Grimkà © sisters, often credited as the first American women to lecture in public, were not to begin their speaking until 1837. For her first address, in 1832, Stewart spoke before an audience of women at the African American Female Intelligence Society, one of the institutions founded by the free black community of Boston. Speaking to that audience, Stewart used the Bible to defend her right to lecture and spoke on both religion and justice, advocating activism for social equality. The text of the talk was published in Garrisons newspaper on April 28, 1832. On September 21, 1832, Stewart delivered a second lecture, this time to an audience that also included men. She spoke at Franklin Hall, the site of the New England Anti-Slavery Society meetings. In her speech, she questioned whether free blacks were much more free than slaves, given the lack of opportunity and equality they had. She also questioned the move to send free blacks back to Africa. Garrison published more of her writings in his abolitionist newspaper, The Liberator, under the heading the Ladies Department. In 1832, Garrison published the second pamphlet of her writings as Meditations from the Pen of Mrs. Maria Stewart. On February 27, 1833, Maria Stewart delivered her third public lecture, African Rights and Liberty, at the African Masonic Hall. Her fourth and final Boston lecture was a Farewell Address on September 21, 1833, when she addressed the negative reaction that her public speaking had provoked, expressing both her dismay at having little effect and her sense of divine call to speak publicly. Then she moved to New York. In 1835, Garrison published a pamphlet with her four speeches plus some essays and poems, Productions of Mrs. Maria W. Stewart, which likely inspired other women to begin public speaking. New York In New York, Stewart remained an activist, attending the 1837 Womens Anti-Slavery Convention. A strong advocate for literacy and educational opportunities for African-Americans and women, she supported herself by teaching in public schools in Manhattan and Brooklyn, eventually becoming an assistant to the principal of the Williamsburg School. She was also active there in a black womens literary group. Stewart supported Frederick Douglass newspaper, The North Star, but did not write for it. Baltimore and Washington, D.C. Stewart moved to Baltimore in 1852 or 1853, apparently after losing her teaching position in New York. There, she taught privately. In 1861, she moved to Washington, D.C., where she taught school during the Civil War. One of her friends in the city was Elizabeth Keckley, a former slave and seamstress to First Lady Mary Todd Lincoln. Keckley would soon publish her own memoir, Behind the Scenes: Or, Thirty Years a Slave and Four Years in the White House. While continuing her teaching, Stewart was appointed to head housekeeping at the Freedmans Hospital and Asylum in the 1870s. A predecessor in this position was Sojourner Truth. The hospital had become a haven for former slaves who had come to Washington. Stewart also founded a neighborhood Sunday school. Death In 1878, Stewart discovered that a new law made her eligible for a widows pension for her husbands service in the Navy during the War of 1812. She used the eight dollars a month, including some retroactive payments, to republish Meditations from the Pen of Mrs. Maria W. Stewart, adding material about her life during the Civil War and also adding some letters from Garrison and others. This book was published in December 1879; on the 17th of that month, Maria Stewart died in the hospital in which she worked. She was buried in Washingtons Graceland Cemetery. Legacy Stewart is best remembered today as a pioneering public speaker and progressive icon. Her work influenced the anti-slavery and womens rights movements of the 19th century. Sources Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness and the Politics of Empowerment. 1990.Hine, Darlene Clark. Black Women in America: The Early Years, 1619-1899. 1993.Leeman, Richard W. African-American Orators. 1996.Richardson, Marilyn. Maria W. Stewart, Americas First Black Woman Political Writer: Essays and Speeches. 1987.

Was Theodore Roosevelt a great, average, or poor president in your Assignment

Was Theodore Roosevelt a great, average, or poor president in your judgment Explain. or - Assignment Example Economic Reforms: During the early 1900’s businesses had acquired a rapid growth rate. This led to a few large corporations establishing monopolies which meant these corporations were able to control entire industries. These corporations sold their merchandise at lower prices forcing small business owners into bankruptcy. In 1902, President Roosevelt instructed his attorney general to file a lawsuit against one such corporation; the Northern Securities. The government won the law suits which lead to the break-up of Northern Securities. In his term President Roosevelt filed additional 45 lawsuits, in an attempt to break up the monopolies. Further, in 1903 the Bureau of Corporations was established. It was tasked to decide which corporations were ‘Good’ and which were ‘Bad’. President Roosevelt also worked to better the lives of workers by improving employee conditions. In 1902, some 140,000 coal mine workers went on strike. They were forced to live and work in inhuman conditions, in addition they were forced to live in company housing and shop at company stores. The workers demanded 20 percent raise in their wages and a reduction from 10 hour shifts to 8 hour shifts. The workers and the companies had reached a stalemate, as neither workers nor companies were willing to make concessions. President Roosevelt was forced to intervene in order to resolve the crisis.

Health promotion theroy Coursework Example | Topics and Well Written Essays - 250 words

Health promotion theroy - Coursework Example This theory is normally based on the fact that the readiness of an individual to act depends on his or her own perceptions. These perceptions include severity of the consequences, the potential benefits, and cost of taking that particular action as well as the susceptibility. The main advantage of this theory is that subsequent interventions can be planned and made on the basis of the response of an individual towards these concepts. This theory was purposely developed to respond to the issue of the failure of the free TB health screening plan. This model can be used to look into a number of both short-term and long-term health behaviors which include the transmission of HIV/AIDS and other sexual risk behaviors (Glanz & Lewis, 2002). This theory argues that a person will normally take a health-related act such as using a condom if he feels that HIV can be avoided, expects a positive result by using protection and if he believes that he can effectively take an optional health action. This theory is very useful when planning for the community health program. You will be in a position to predict the proper plan of action to take after taking these studies in the community. However, it is worth noting that the theory does not look into other aspects of the individual such as the environment in which they live (John,

Charities Essay Example for Free

Charities Essay The legal definition of charity has historically been somewhat elusive and stands distinct from any understanding of charity in a general or popular sense. As Lord Wright observed, in its legal sense the word â€Å"charitable is a word of art, of precise and technical meaning†[1]. Viscount Simmonds further remarked that, â€Å"no comprehensive definition of legal charity has been given either by legislature or in judicial utterance, there is no limit to the number and diversity of ways in which man will seek to benefit his fellow men†. The Preamble to the Charitable Uses Act 1601, also referred to as the Statute of Elizabeth I, contained a list of purposes which were then regarded as charitable. It assumed a central role for the courts as a reference point or catalogue of accepted instances of charity until almost 300 years later when Lord MacNaughten in the Pemsel case, famously classified charitable objects into four principal divisions: (i) trusts for the relief of poverty, (ii) trusts for the advancement of education, (iii) trusts for the advancement of religion, (iv) trusts beneficial to the community not falling under any of the preceding heads. These four heads of charity were used as reference whenever the inherent charitable nature of a purpose or institution was questioned until the Charities Act 2006 received royal assent. Section 2(2) of the 2006 Act now provides a modern statutory definition of charity by listing 13 descriptions of purposes deemed charitable at law. In order to be charitable, an organisation has to be established for one or more purposes within the descriptions recognised by the law as capable of being charitable, and for the public benefit. Charity law in England and Wales has developed within the context of the traditional monotheistic religions but it has embraced for many years religions other than Christianity and Judaism. In Bowman[3], Lord Parker effectively held that it was not just the promotion of Christianity that would be recognised but that the Courts of this country were not precluded â€Å"from giving effect to trusts for the purposes of religions which, however sacred they may be to millions of His Majestys subjects, either deny the truth of Christianity or, at any rate, do not accept some of its fundamental doctrines†. Furthermore in the Commission’s Scientology[4] decision it was firmly established that â€Å"The law does not prefer one religion to another and as between religions the law stands neutral†[5]. The English courts have, for a long time, resisted closely defining what makes some belief systems religious and others not. However in the Scientology case, the Commissioners accepted that there are various characteristics of religion which can be discerned from the legal authorities: †¢ Belief in a god or a deity or supreme being – R v Registrar General[6] †¢ Two of the essential attributes of religion are faith and worship: faith in a god and worship of that god South Place Ethical Society[7] †¢ To advance religion means â€Å"to promote it, to spread the message ever wider among mankind; to take some positive steps to sustain and increase religious belief and these things are done in a variety of ways which may be comprehensively described as pastoral and missionary†. United Grand Lodge v Holborn BC[8]. Having considered these characteristics, the Commissioners concluded that the definition of a religion in English charity law was characterised by a belief in a supreme being and an expression of that belief through worship. This definition is further refined in the 2006 Act where s2 (3) a gives a partial definition of the word religion. However, the law does not automatically recognise as a religion everything that may designate itself as a religion and there are some principles to which a purpose must conform if it is to be regarded as within the Charities Act’s description of ‘the advancement of religion’. These general principles are gathered from the common law of England and Wales but also take into account the body of law which has developed concerning the European Convention right to freedom of thought, conscience and religion. As a general proposition, for its advancement to be capable of being charitable in this context, a religion should have a certain level of cogency, seriousness, coherence and importance[9]. Also, in order to be charitable for the advancement of religion, the content of any system of faith and worship has to be of a positive nature, impacting beneficially on the community. Sir John Wickens, V-C. in Cocks v Manners[10] observed: â€Å"It is said, in some of the cases, that religious purposes are charitable, but that can only be true as to religious services tending directly or indirectly towards the instruction or the edification of the public†¦Ã¢â‚¬  Hence, to be charitable a religious purpose has to be serious, tend directly or indirectly to the moral and spiritual improvement of the public as well as being for the public benefit. In Holmes v Attorney General[11] Walton J commented: â€Å"†¦ It is not for the benefit of the adherents of the religion themselves that the law confers charitable status, it is in the interests of the public. † Hence, as a general proposition, in the case of charities for the advancement of religion the purpose must not simply be for the benefit of the followers of the particular religion. Formerly, the proposition stated that â€Å"as between different religions the law stands neutral, but it assumes that any religion is at least likely to be better than none†[12]. Plowman J in Re Watson[13] considered a case for the publication and distribution of the fundamentalist Christian writings of an individual where he quoted authority that the court does not prefer one religion or sect to another and said that where the purposes in question are of a religious nature then the court assumes a public benefit unless the contrary is shown†. He then went on to say that the only way of disproving a public benefit is to show that the doctrines inculcated are adverse to the very foundations of all religion, and that they are subversive of all morality. However, that part of the judgment being inconsistent with the judgment of the court of appeal and opinions given by the House of Lords in Gilmour v Coats, where it was held: â€Å"†¦the question whether a trust is beneficial to the public is an entirely different one from the question whether a trust is for the advancement of religion†, it is not regarded a binding. Since the Charities Act 2006, there is no longer any presumption that, because a purpose falls within the description â€Å"the advancement of religion†, it is for the public benefit. Section 3(2) of the Act provides: â€Å"In determining whether [the public benefit] requirement is satisfied in relation to any †¦purpose, it is not to be presumed that a purpose of a particular description is for the public benefit†. Hence, with the removal of the presumption and in the modern context the proposition may now be interpreted as meaning that advancing religion can be seen as a public good if such advancement can be demonstrated to be in relation to a system having a benign and positive content which is being advanced for the benefit of the public. Over the years, there are some purposes which, despite being beneficial and religious and indeed seriously religious, did not fall within the legal framework. For example, fostering private piety, although being a religious activity, is not a charitable purpose due to the absence of benefit to the public. In Cocks v Manners[14] (supra) it was said that â€Å"a voluntary association of women for the purpose of working out their own salvation by religious exercises and self-denial seems to have none of the requisites of a charitable institution. † In the Re Joy[15] case it was held that the real object contemplated by the testator was the non-charitable purpose of improvement of the membership of a society by prayer. Further, in Re White[16], it was held that â€Å"a society for the promotion of private prayer and devotions by its own members and which has no wider scope, no public element, and no purpose of general utility would not be charitable†. Lord Simonds in the Gilmour[17] case later confirmed the decision in Cocks v Manners and said that activities â€Å"good in themselves but solely designed to benefit individuals associated for the purpose of securing that benefit, which may not have some repercussions or consequential effects beneficial to some section of the general community† do not meet the prerequisites of a charitable institution. In Re Warre’s Will Trusts, on the matter of a retreat house, Harman J said: â€Å"Activities which do not in any way affect the public or any section of it are not charitable. Pious contemplation and prayer are, no doubt, good for the soul, and may be of benefit by some intercessory process, of which the law takes no notice, but they are not charitable activities. † Thus, in Re Hetherington[18] it was held that the celebration of a religious rite in private does not contain the necessary element of public benefit since any benefit of prayer or example is incapable of proof in the legal sense and any element of spiritual or moral improvement (edification) is limited to a private not public class of those present at the celebration. However, in the same case it was also held that the holding of a religious service which is open to the public is capable of conferring a â€Å"sufficient public benefit because of the edifying and improving effect of such celebration on the members of the public who attend. † There are also other purposes related to religion whose pursuits have not been considered as charitable because the purpose itself is not exclusively charitable. For example a trust ‘for Roman Catholic purposes’ may not be for exclusively charitable purposes furthering the Roman Catholic faith[19]. Also a gift to an Anglican vicar of a parish â€Å"for parochial institutions or purpose†Ã¢â‚¬â„¢[20] was not considered charitable. A bequest to an archbishop to be applied â€Å"in any manner he might think best for helping to carry on the work of the Church in Wales†[21] is not charitable either and neither is a generally stated purpose â€Å"for religious, educational and other parochial requirements†[22]. On the other hand, In Re Schoales[23], it was clarified that there is no distinction, from the point of view of validity as a gift for charitable purposes, between a gift to the Church of England and a gift to another Church. A gift for the general purposes of a particular church or denomination or faith community falls are considered in law as a gift which has to be applied only for such of its purposes as are for the advancement of religion for the public benefit, and hence charitable. As mentioned above, charitable purposes require some promotion or advancement that is to â€Å"spread its message ever wider among mankind; to take some positive steps to sustain and increase religious belief†[24]. Proselytising is one way of advancing religious purposes[25] but it may raise public benefit issues if it breaks the law or results in harm or detriment. Therefore, it would not be compatible with public benefit principles for an organisation to seek to inhibit anyone from their rights of freedom of thought, conscience or religion (Article 9 ECHR) and to manifest or change such beliefs. This matter was considered in Kokkinakis v Greece[26] and the court in considering attempts to forbid activities of a Jehovah’s Witness confirmed that a democratic society has a plurality of beliefs and held that freedom to manifest one’s religion includes the right to convince one’s neighbor. But, the court drew a clear distinction between bearing Christian witness and improper proselytism by stating that the former was true evangelism and the latter representing a corruption or deformation of it. Furthermore, proselytising being unlawful in some countries, the Commission dealt with the issue of whether it was possible to recognise a religious purpose as charitable in England and Wales which is not charitable and may be illegal abroad in its annual report in 1993 which mentioned: â€Å"One should first consider whether they would be regarded as charities if their operations are confined to the United Kingdom. If they would, then they should be presumed also to be charitable even though operating abroad unless it would be contrary to public policy to recognise them. Hence, an organisation whose purpose is to proselytize, even if its activity is carried out internationally, may be charitable in England and Wales unless it causes harm or detriment which outweighs the public benefit. The High Court considered the statement in the Sonsino case[27] in 2002 and upheld it. However, it still remains unclear as to what the courts would rule contrary to public policy. Another way of advancing a religion would be by means of undertaking pastoral work. However, where a charity is operating solely for the purpose of advancement of religion, then any secular pastoral work which it undertakes should be as a means of advancing the particular religion. A convent in Cocks v Manners[28] was held charitable and there the nuns were engaged in exterior works (teaching the ignorant and nursing the sick) as part of their religious work. In the United Grand Lodge[29] case, Donovan J said that taking positive steps to sustain and increase religious beliefs was something done â€Å"in a variety of ways which can be comprehensively described as pastoral and missionary†. More recently, the Pilsdon Community House, a religious community living according to Christian principles and giving practical help in cases of drug addiction, drink, having been in prison or loneliness was considered in Re Banfield[30]. The court held that the fact that a religious community makes its services available to those of all creeds and of none does not prevent it being a charity for the advancement of religion also that furthering the purposes of the community amounted to the advancement of religion.

The Arab-Israeli Conflict :: History Arabic Israel Essays

The Arab-Israeli Conflict The Arab-Israeli conflict is one of the most prolonged and bloody conflicts in not only modern history, but in the ancient world as well. The roots of the conflict, as well as the arguments on both sides, are as diversified and complicated as the conflict itself.   Ã‚  Ã‚  Ã‚  Ã‚  The Israelites started to conquer and settle the â€Å"land of Canaan,† which is present day Israel, in 1250 B.C.. King Solomon ruled the Israelites and the land of Israel from 961-922 B.C.. Following his reign, Israel was split up into two kingdoms. The southern kingdom, Judah, was conquered by the Babylonians, who drove its people, the Jews, into exile and destroyed Solomon’s temple in 586 B.C.. After seventy years or so, the Jews began to return to Israel and the temple of Solomon was gradually rebuilt. By 333 B.C., Alexander the Great and his army brought the area under Greek control. By 165 B.C., a revolt in Judea established the last ancient Jewish state. Then, in 63 B.C., Judea was incorporated into the Roman province of Palestine. By 70 A.D., A revolt against Roman rule was put down by the Emperor Titus. Shortly after, the Temple of Solomon was once again destroyed. This marks the beginning of the Jewish Diaspora. From 118-138 A.D., during th e Emperor Hadrian’s reign, Jews were allowed to return to Israel. However, after another Jewish revolt in 133 A.D., Jerusalem was completely destroyed and its occupants, the Jews, banished and/or sold into slavery. Then, in 638 A.D., the Arabs came onto the scene in a major way with their conquest of the area. By early in the 8th century, the second Caliph of Islam, Omar, had built the Al-Asqa Mosque on the site in Jerusalem, or Al-Qods as the Arabs called the city, where they believe the prophet Mohammad ascended into Heaven. Except for the period of the Crusades, the area remained under Muslim rule under the Ottoman Empire until the United Nation’s mandate which gave the land over to the Jews to establish Israel.   Ã‚  Ã‚  Ã‚  Ã‚  Zionism is the international movement to establish a Jewish state in the land where Israel once stood. The first Zionist Congress met in Basle, Switzerland, in 1897 to discuss Theodore Herzl’s 1886 book, The Jewish State, in which he discussed establishing a Jewish state, primarily in response to European anti-semitism. The Congress issued the Basle program to establish â€Å"a home for the Jewish people in Palestine secured by public law.

Looking Glass Self Essay

In the most basic terms the Looking Glass self is your self image which is formed by the views others hold of you. These views the people around you have can have either a positive or negative effect on your self imagine. First we picture how our personality and appearance will come off to others, and then we think about how they will judge our personality and appearance. As people around us pass judgment on who we are this is when our self-concept develops, basically who we think we are and how we feel about ourselves as a whole. These judgments’ can have a powerful effect on ones beliefs and feelings about themselves. I’ve felt and been effected by the beliefs another person has about me. When I was in the 8th grade I thought I was a wonderful student, smart, well behaved. I felt as though my teachers all thought the same way. Then one day my homeroom teacher called me stupid for missing a homework assignment. To be called out in front of the class like that was horrifying. Though that wasn’t the only time an incidence like that occurred. In the 9th grade I struggled with math. I did poorly on tests, I already lacked confidence in the subject and it took one day with a substitute teacher to shatter it completely. I will never forget the words she said to me â€Å"Why can’t you finish the test? Are you stupid? † As child of any age, those words are damaging to the way you feel about yourself, and the way you think others perceive you. â€Å"Tell a child he’s stupid enough times and eventually he’ll start believing you, claims Benj Vardigan, with the Behavioral Institute. When a child makes mistakes or doesn’t understand a concept, his knee-jerk reaction may be to conclude that he’s stupid. Take that one step further and watch a child stop trying to understand or stop trying to learn a concept because he automatically assumes he can’t figure it out. † (Hatter) In A Class Divided on of the first examples of looking glass self that I picked up on was when the children came back in from recess after fighting. Mrs. Elliot asks â€Å"What’s wrong with being called brown eyes? † and a little boy, Roy, says â€Å"It means we’re stupider and – well, not that†¦Ã¢â‚¬  It’s immediate how the effect of this experiment took hold. These children took to heart what their teacher, Mrs. Elliot had said, that brown eyed children are less than blue eyed children, they aren’t as smart or as well behaved. In the first day of the lesson the effects on their peers perception of them had caused so much turmoil that it caused one child to hit another, clearly the negative aspect of looking glass. In the Teaching Adults section, Mrs. Elliott describes how she gave tests before during and after the lesson on discrimination. Telling the audience that the student test scores raise on the day they are on top, scores drop when they are on the bottom and after the experiment the children’s testing scores maintain a higher level. She attributed this to the children discovering how good they are. I believe instilling a positive self-imagine in a child is one of the most important things a parent, or teacher can do. â€Å"Whether self-concept is positive or negative can influence important areas of a child’s development and achievement. Educators have recognized that there is a link between self-concept and performance in school. Students with a strong self-concept tend to have good grades and take an active role in school. They are able to accept challenges and enjoy new learning experiences. Students with a negative self-concept tend to have both attitude and behavior problems. They may be unwilling to try new things, because they believe they will fail anyway, or they may not work up to their potential. Some educators feel that a positive self-concept is so important that children need to be taught to like themselves before they are taught academic skills such as reading, writing, and mathematics. † (Myers-Walls and Hinkley)

Randy Pausch, Speaking Skills Essay

When faced with the knowledge that you are about to do something you love for the last time, how would you react? When Randy Pausch, a virtual design professor at the University of Carnegie Mellon was given the diagnosis of liver cancer with only a few months to live, he knew that everything he did would be the last time he did it. Randy chose his last lecture to be an inspiring tribute to his life and the people who made it everything he wanted it to be. His incredible speech is delivered so full of life, that it is hard to imagine that he is practically walking to his deathbed. So besides his predicament, what made Pausch’s speech so moving? His passion for the topic gave him life onstage, the intricate design of the speech intertwined his ideas kept the audience captive while his usage of jokes connected him with the audience. Public speaking was obviously a strength for Pausch and by studying his techniques, we improve on our own communication in all aspects of the verb. We start by analyzing his passion for the topic; childhood dreams. As a child, Randy had things in his life he wanted to accomplish. While not everything on his list was done by the book, he still found worth in everything he gained from the pursuit. This was something that Pausch cared deeply about. His body language and tone was just as powerful as his words. When Randy was speaking, his voice reflected the way he felt about his topic. When he intended on being sincere, his voice slowed and lowered. The emphasis spearheads impactful words and phrases. When he made jokes, he would smile as he got to the punch line and there would be a sense of lightheartedness in his voice. Putting emotion into your appearance and sound gives your words strength. As a species, we put so much emphasis on these that it is more than half of a conversation. Now to focus on his organization. The organization of what you are trying to say is important when it comes to keeping a person’s attention. When people become confused, they make the internal decision to tune out the conversation than attempt to organize it themselves. So it is important to be direct and solid with your statements when you tell stories and give instructions. All of Randy’s sorties and jokes were easy to understand and direct. Something that Pausch did that was very creative was his use of foreshadowing. The photo of him and his siblings on the Alice ride at Disney as a child connected well with the program he designed later in life as a professor. Furthermore, he made that it apparent to his audience that may not have originally seen the connection by stating it was a foreshadowing moment. By leaving the story open-ended until a later time in his lecture, he captured the interest of people who didn’t know him prior by intriguing them with a mystery. Then to people who did understand, it was a fun and heartwarming connection. The point of using foreshadowing and other organization techniques is to keep the brain occupied and attentive. Pausch does an excellent job of this. Despite Pausch’s tragic diagnosis, the man stands strong with a positive outlook on life. His ability to be realistic about his condition commands respect while his lightheartedness gives shows us that he is at peace with his fate. Pausch involves the audience, speaking to them directly as if he is simply in an extensively long conversation. His jokes are sweet and good hearted. Some jokes are more general, but a few were very personal. These were about specific times and people in his life that he feels were important. By letting the audience into his life this way, he gave them a friendly feeling. Although I never met the man, by the end of his lecture I felt as though he was a close friend. Purely by using his personality, he reels the audience in. Randy captivated much more than his friends, he inspired complete strangers even years after his passing. I would like to give a thank you to the Youtube website. Randy’s memory is preserved forever and is available to millions. I appreciate the opportunity to be exposed to such an honorable person. Randy had passion for the classroom, and passion for life. His organization and direct statements gave clarity and direction to his thoughts. Then, his personality and humor brought the audience into his life. He connected with people on a level of friendship which was incredibly moving. I most definitely enjoyed watching him and wish his family love and happiness.

Recipes for Crystal Growing Solutions

Recipes for Crystal Growing Solutions Find a crystal growing recipe. This table includes recipes for preparing solutions of common crystal grown in aqueous or water solutions. Crystal Growing Solution Tips In most cases, prepare a crystal growing solution by dissolving a powdered or granular solid in boiling water. You want a saturated solution, so dissolve as much of your chemical, called the solute, as possible in the water, which is your solvent. Usually, its fine to add too much solute to the water, so that you get some undissolved material at the bottom of your container. Filter this liquid through filter paper, a coffee filter or a paper towel and use the filtered solution to grow your crystals. Crystal Growing Recipes Crystal Growing Solution sugar crystals or rock candyclear or dyed with food coloring 3 cups sugar1 cup boiling water alum crystalsclear, cubic 2-1/2 tablespoons alum1/2 cup very hot tap water borax crystalsclear 3 tablespoons borax1 cup very hot tap water Epsom salt crystalscolorless 1/2 cup Epsom salt1/2 cup very hot waterfood coloring (optional) Rochelle salt crystalsclear, orthorhombic 650 grams Rochelle salt500 ml boiling water table salt crystals(sodium chloride) 6 tablespoons salt1 cup very hot tap water copper acetate monohydrateblue-green, monoclinic 20 g copper acetate monohydrate200 ml hot distilled water calcium copper acetate hexahydrate 22.5 g calcium oxide in 200 ml wateradd 48 ml glacial acetic acid20 g copper acetate monohydrate in 150 ml hot watermix the two solutions together monoammonium phosphatecolorless or easily dyed 6 tablespoons monoammonium phosphate1/2 cup hot tap waterfood coloring sodium chloratecolorless, cubic 113.4 g NaClO3100 ml hot water sodium nitratecolorless, trigonal 110 g NaNO3100 ml hot water potassium ferricyanidered, monoclinic 46.5 g potassium ferricyanide100 ml boiling water nickel sulfate hexahydrateblue-green, tetragonal 115 g nickel sulfate hexahydrate100 ml hot water

Biography of Zhu Di, Chinas Yongle Emperor

Biography of Zhu Di, China's Yongle Emperor Zhu Di (May 2, 1360–August 12, 1424), also known as the Yongle Emperor, was the third ruler of Chinas Ming Dynasty. He embarked on a series of ambitious projects, including the lengthening and widening of the Grand Canal, which carried grain and other goods from southern China to Beijing. Zhu Di also built the Forbidden City and led a number of attacks against the Mongols, who threatened the Mings northwestern flank. Fast Facts: Zhu Di Known For: Zhu Di was the third emperor of Chinas Ming dynasty.Also Known As: Yongle EmperorBorn: May 2, 1360 in Nanjing, ChinaParents: Zhu Yuanzhang and Empress MaDied: August 12, 1424 in Yumuchuan, ChinaSpouse: Empress XuChildren: Nine Early Life Zhu Di was born on May 2, 1360, to the future founder of the Ming Dynasty, Zhu Yuanzhang, and an unknown mother. Although official records claim the boys mother was the future Empress Ma, rumors persist that his true biological mother was a Korean or Mongolian consort of Zhu Yuanzhang. From an early age, according to Ming sources, Zhu Di proved more capable and courageous than his older brother Zhu Biao. However, according to Confucian principles, the eldest son was expected to succeed to the throne. Any deviation from this rule could spark a civil war. As a teenager, Zhu Di became Prince of Yan, with his capital at Beijing. With his military prowess and aggressive nature, Zhu Di was well-suited to holding northern China against raids by the Mongols. At 16, he married the 14-year-old daughter of General Xu Da, who commanded the northern defense forces. In 1392, Crown Prince Zhu Biao died suddenly of an illness. His father had to choose a new successor: either the Crown Princes teenaged son, Zhu Yunwen, or the 32-year-old Zhu Di. Keeping with tradition, the dying Zhu Biao chose Zhu Yunwen, who was next in line for succession. Path to the Throne The first Ming emperor died in 1398. His grandson, Crown Prince Zhu Yunwen, became the Jianwen Emperor. The new emperor carried out his grandfathers orders that none of the other princes should bring their legions to observe his burial, for fear of civil war. Bit by bit, the Jianwen Emperor stripped his uncles of their lands, power, and armies. Zhu Bo, the prince of Xiang, was forced to commit suicide. Zhu Di, however, feigned mental illness as he plotted a revolt against his nephew. In July 1399, he killed two of the Jianwen Emperors officers, the first blow in his uprising. That fall, the Jianwen Emperor sent a force of 500,000 against Beijing armies. Zhu Di and his army were out on patrol elsewhere, so the women of the city fended off the imperial army by throwing crockery at them until their soldiers returned and routed Jianwens forces. By 1402, Zhu Di had made his way south to Nanjing, defeating the emperors army at every turn. On July 13, 1402, as he entered the city, the imperial palace went up in flames. Three bodies- identified as those of the Jianwen Emperor, the empress, and their oldest son- were found among the charred wreckage. Nonetheless, rumors persisted that Zhu Yunwen had survived. At the age of 42, Zhu Di took the throne under the name Yongle, meaning perpetual happiness. He immediately set about executing anyone who opposed him, along with their friends, neighbors, and relatives- a tactic invented by Qin Shi Huangdi. He also ordered the construction of a large ocean-going fleet. Some believe that the ships were intended to search for Zhu Yunwen, whom some believed had escaped to Annam, northern Vietnam, or some other foreign land. Treasure Fleet Between 1403 and 1407, the Yongle Emperors workmen built well over 1,600 oceangoing junks of various sizes. The largest were called treasure ships, and the Armada was known as the Treasure Fleet. In 1405, the first of seven voyages of the Treasure Fleet left for Calicut, India, under the direction of the Yongle Emperors old friend, the eunuch Admiral Zheng He. The Yongle Emperor would oversee six voyages through 1422, and his grandson would launch a seventh in 1433. The Treasure Fleet sailed as far as the east coast of Africa, projecting Chinese power throughout the Indian Ocean and gathering tribute from far and wide. The Yongle Emperor hoped these exploits would rehabilitate his reputation after the bloody and anti-Confucian chaos by which he gained the throne. Foreign and Domestic Policies Even as Zheng He set out on his first voyage in 1405, Ming China dodged a huge bullet from the west. The great conqueror Timur had been detaining or executing Ming envoys for years and decided it was time to conquer China in the winter of 1404-1405. Fortunately for the Yongle Emperor and the Chinese, Timur became ill and died in what is now Kazakhstan. The Chinese seem to have been oblivious to the threat. In 1406, the northern Vietnamese killed a Chinese ambassador and a visiting Vietnamese prince. The Yongle Emperor sent an army half a million strong to avenge the insult, conquering the country in 1407. However, Vietnam revolted in 1418 under the leadership of Le Loi, who founded the Le Dynasty, and by 1424 China had lost control of nearly all Vietnamese territory. The Yongle Emperor considered it a priority to erase all traces of Mongolian cultural influence from China, following his fathers defeat of the ethnically-Mongol Yuan Dynasty. He did reach out to the Buddhists of Tibet, however, offering them titles and riches. Transport was a perpetual issue early on in the Yongle era. Grain and other goods from southern China had to be shipped along the coast or else portaged from boat to boat up the narrow Grand Canal. The Yongle Emperor had the Grand Canal deepened, widened, and extended up to Beijing- a massive financial undertaking. After the controversial palace fire in Nanjing that killed the Jianwen Emperor, and a later assassination attempt there against the Yongle Emperor, the third Ming ruler decided to permanently move his capital north to Beijing. He built a massive palace compound there, called the Forbidden City, which was completed in 1420. Decline In 1421, the Yongle Emporers favorite senior wife died in the spring. Two concubines and a eunuch were caught having sex, setting off a horrific purge of palace staff that ended with the Yongle Emperor executing hundreds or even thousands of his eunuchs, concubines, and other servants. Days later, a horse that had once belonged to Timur threw the emperor, whose hand was crushed in the accident. Worst of all, on May 9, 1421, three bolts of lightning struck the main buildings of the palace, setting the newly completed Forbidden City on fire. Contritely, the Yongle Emperor remitted grain taxes for the year and promised to halt all expensive foreign adventures, including the Treasure Fleet voyages. His experiment with moderation did not last long, however. In late 1421, after the Tatar ruler Arughtai declined to pay tribute to China, the Yongle Emperor flew into a rage, requisitioning over a million bushels of grain, 340,000 pack animals, and 235,000 porters from three southern provinces to supply his army during its attack on Arughtai. The emperors ministers opposed this rash attack and six of them ended up imprisoned or dead by their own hands as a result. Over the next three summers, the Yongle Emperor launched annual attacks against Arughtai and his allies, but never managed to find the Tatar forces. Death On August 12, 1424, the 64-year-old Yongle Emperor died on the march back to Beijing after another fruitless search for the Tatars. His followers fashioned a coffin and carried him to the capital in secret. The Yongle Emperor was buried in a mounded tomb in the Tianshou Mountains, about 20 miles from Beijing. Legacy Despite his own experience and misgivings, the Yongle Emperor appointed his quiet, bookish eldest son Zhu Gaozhi as his successor. As the Hongxi Emperor, Zhu Gaozhi would lift tax burdens on peasants, outlaw foreign adventures, and promote Confucian scholars to positions of power. The Hongxi Emperor survived his father for less than a year; his own eldest son, who became the Xuande Emperor in 1425, would combine his fathers love of learning with his grandfathers martial spirit. Sources Mote, Frederick W.  Imperial China 900-1800. Harvard University Press, 2003.Roberts, J. A. G.  The Complete History of China. Sutton, 2003.

How can power be used ethically in organizations Essay

How can power be used ethically in organizations - Essay Example It is in the hands of the leaders to use power ethically because they are also organization’s ethic officers and use it for the best interests of the organization (Johnson 2009). In the present paper it is explained ‘how power can be used ethically in organizations’ to derive benefits from legitimate use of power by presenting theoretically concepts and arguments related to the same. Theoretical Concept of Power & Ethics To know how to use power ethically in an organization first power, organizational politics and ethics concept should be understood clearly. â€Å"Power refers to a capacity that A has to influence the behaviour of B so B acts in accordance with A’s wishes† (Bass 1990, p.170). Power is used as a means by leaders to achieve their goals. However power is different from leadership as power requires only dependence and not goal compatibility as in the case of leadership that requires compatibility of goals between the leader and their fol lowers and also power can be exercised both by a group and individual to influence an individual or a group (Robbins et al 2011). ... ns and the moral code† and â€Å"Ethics is concerned with the study of morality and the application of reason to elucidate specific rules and principles that determine right and wrong for a given situation† (Crane and Mitten 2007) based on the cultural and legal standards. In this perspective Leaders should be conscious of the morality of their actions at all times and a leader to be successful must not only take right actions but through right means and with right intentions according to Ciulla (2005). Therefore ethical behaviour refers to conforming to moral principles as well as to cultural and legal standards. It is very common for employees to indulge in organizational politics to exert more influence, for career advancement and for gaining credit and rewards. Organization politics refers to â€Å"use of power to affect decision making in an organization or on self-serving and organizationally unsanctioned behaviours† (Robbins et al 2011, p. 415). It is used in all organizations in some form or the other everyday and by everyone. However not all organizational politics is illegitimate or unethical there is also a legitimate and ethical dimension to it (Robbins et al 2011). Leader’s bear more responsibility to exercise power ethically in an organization compared to others and can create ethical organizations through their responsible behaviour. People emulate their leader’s behaviour, attitudes and values because they consider them to be attractive, credible and legitimate as they exert power through their position of authority they occupy (Johnson 2009). Therefore power to be used ethically in an organization the focus should be on the leader’s behaviour. But what constitutes ethical use of power and how to differentiate it from unethical use is complex and