Jack Harkness, A Time Traveler - 847 Words

Perhaps you have heard of Jack Harkness, a time traveler, a friend of Doctor Who and the main character of BBC’s Torchwood series. A favorite character of the audiences when first introduced, Jack’s character was outwardly light hearted and funny, but underneath lay his anger and ruthlessness. Eventually, the series came to a head when Jack had to pick: kill his grandson, or, kill 10% of the earth’s children. BBC’s plot alludes to principles found in Niccolo Machiavelli’s The Prince. Published in 1513, The Prince intensely holds that achieving a goal is paramount, and therefore validates the methods used, regardless of their morality. We in 2015 would commonly recognize this idea as â€Å"the ends justify the means†. This idea has raised questions and scenarios that continually push the bound of morality. Should you be a government whistleblower? Is it acceptable to sacrifice your grandchild or any child to save the world? We never have the s ame answer to these questions. Certain are yes and others are no, but never all yes or all no, because the ends do justify the means when the goal’s positive benefits to society outweigh the moral negative of the actions taken. We will examine the different points in two main points, justified and unjustified action. Justified action occurs when the benefits of the goal significantly outweighs the moral costs of achievement. Additionally, the benefit must positively affect multiple people. Unlike Machiavelli stance, where personal power is

Poverty, What Makes People Poor Free Essays

The rich, the middle class, and the poor; are described by the way we live and the amount of money one has. There are many different ways of describing what poverty is, whether it is by how you live, how much money you have, or in statistical terms. Poverty isnt always a bad thing it is just another way of living, another way of life. We will write a custom essay sample on Poverty, What Makes People Poor or any similar topic only for you Order Now There are different kinds of poverty that you can measure. There is relative poverty that can be measured to the rest of the population. Relative poverty is measuring less than fifty percent than the average income or wealth that a person has. That means that if you make less than half of what the average person makes you are poor. Relative poverty still means that you are able to survive, but not to the standard that most are at. There is also absolute poverty. This means that you are unable to provide the necessary things that you need to survive in your daily life. Things like food shelter and medical attention. This is the measure that has set The Poverty Line developed by the Social Security Administration. The current poverty line is measured at $16,588 for a family of four. The poverty line is measured by the emergency food budget times three. This means that the food that a family needs to survive multiply by three. You must think that the family must pay for their bills, mortgage, and their food with this money. Seventy percent of a families income goes to house them. According to the United States Census Service there are 34.5 million Americans that are poor. This consists of 12.7 percent of the United States population. This is an under estimate of the real poverty rate because the poverty line is very conservative. About eleven million people are just above the poverty line. United States has the highest poverty rate of the worlds industrialize countries. Some people have it worse than other people. For instance women make up two-thirds of the adult poor population. This could be the cause of many things like divorce, and poor job opportunities. Even though the men and the women get divorced the men income still tend to rise. The single parent household that is headed, by a women tend to have a high poverty rate. Twenty nine and nine tenth percent of single parent families are headed by females. African American females are three time to be poor. Black female head 40.8 percent of black households. Women earnings are seventy cents to the dollar to a male worker. Children are also affected by the single parent families and are the cause of high poverty rate. Children make up 26 percent of the United States population. But they make up forty percent of the poor population. This means that 18.9 percent of all children are poor. Fifty five percent of these children are under six years old. The infantalization of poverty is the fastest growing group in poverty. This can be caused by divorce, wedlock, or a death of a parent. Children out of wedlock are more likely to be poor than any other children. There are many myths about poverty that may lead some people on. One myth is that many people think that the poor do not want to work. In reality, 41 percent of the poor worked and 13 percent of the poor work full time. Even though some people can work forty hours a week they still cant make the poverty line. The minimum wage does not keep up with the inflation of the dollar. Only about 3.5 percent of the poor population, can work, but dont. The two earner families are also the fastest growing group in poverty. Another myth is that most people on welfare are cheating the system. This however is not the case, only about five percent actually cheat the system. This is no more than another government program. The United States is not as generous on the welfare system as it is. The fact is that the United States are very stingy about their welfare system compared to other industrialize nations. Another myth is that people live off the welfare system and doesnt want to get off of it. Most people go off of the welfare within the first two years. They dont want to be on welfare, circumstances put them on it. Like lost job, death of spouse, illness, disability, or a child at home. Some people blame the poverty on the person that is poor. Things they may say would be like, they are too lazy to work or they are taking advantage of the system. These people believe in the person blame approach. The person blame approach focuses on social problems stem from pathological defects in an individual. This approach requires a person to be repaired psychologically in order to fix the social problem. The problem with this is that there is no blame on the persons environment and the social system of society. It is very hard to isolate what has happen in a persons life that caused the problem. It is even harder to fix a persons problem. This would require too many more doctors, institutions, and medical facilities To blame the social system is to take the system blame approach. This means that you are blaming the social problems on a government, a society, and anything else that might act on an individual. System blame stems from situations in which individuals are involved. The problem with system blame is that it leaves off all the blame from the individual, saying that they have no agency, or the ability to act on ones own, no free will. The question that no one ever thinks to ask is: If we had no poverty would we still have the same kind of life. The answer is no. Poverty is a necessary form of the economic and social structure. Without poverty our society would most likely break down and inflation would sky rocket. Think if everybody had a job, money and a good standard of living. Wouldnt that make it harder to find and provide jobs. Employers would have to pay outrageous sums of money so the corporation can hire the employee. This would be a disaster because no one would need to stay at their job if there is no competition for it. The will and hard work of the citizens of this country has work to hard to throw it all away. Poverty effects not only the people who have it, but those who dont want it. In conclusion a poor person is not a diseases, not something that is contagious, but a living thing that everybody should think about. Most poor people are not a bad person, but a person that may have ran into some tough times in their life. How to cite Poverty, What Makes People Poor, Essay examples

Eastern Philosophical Rituals Samples †MyAssignmenthelp.com

Question: Discuss about the Eastern Philosophical Rituals Answer: The philosophical knowledge of the humans has always contained, in itself, some sort of religious connection and have tried to give the meaning of life and interpret the actions of humans that have logical reasons and explanations. Modern science often tries to look at philosophy as a metaphysical counterpart of psychology. The ancient philosophical schools have formed the foregrounds for every contemporary debates and the Eastern philosophical views have had significant and lasting impacts for thousands of years (Jung). Philosophical teachings that had steam from India, China and Japan are some of the most important ones to be ever recorded in history and have many different interpretations of them by a huge number of philosophers. The rituals of the different religions of these regions are also credited with philosophical contents and are sources of many scholarly discussions over the millennia. In this paper, three different ritual practices from the Asian continent is taken as ex amples and are looked at from three different perspectives using three different philosophical approaches that are aimed to understand the rituals from alternate viewpoints (Pearson and Schunke) The selected rituals The Indian ritual that is going to looked into in the paper is the Yajna. The Chinese ritual that has been selected to be viewed in this paper is the burial rituals of a person and the different ways that the family of the deceased are supposed to take when performing the ritual. The Japanese ritual that has been identified as the topic to be discussed is the ancient lantern festival or Obon. These three rituals are used as the basic foregrounds for facilitating the different philosophical approaches to understand the sanctity and logical reasons for the rituals (Zemmour and Ballet). The three selected Asian countries have some of the oldest religions in the world and their religious ritual practices are among the oldest surviving practices that have been modified though the ages and different other cultural and religious influences have changed the original practices, however, the rituals themselves have not varied widely even so. Brief description of the three aproaches To delve into these three ritual practices, three modes of approaches will be used that are supposed to offer insight about the rituals and interpret them through different lenses using alternate perspectives. A religionist approach is evident about its purpose: it uses religion as the mode of analyses and tries to understand the practices from a very simplistic religious aspect and try to match the practice with the religion so that the practice can be validated through religion (Belzen). However, a religionist approach to any ancient rituals may come off as misled or hold a basic fallacy, as the ancient religions were not always the same as the modern day religions and the advent of the new religions have all significantly changed the requirements and methods of the rituals that have existed even long before the established religions of the modern age. Reductionism is mostly the practice of taking one particular phenomenon and then trying to explain the same using another set of ph enomena. A reductionist believes that any theory or set of events can be reduced to some other theory or set of events. For my own personal approach, I shall be taking on not a very philosophical approach, but shall rather use a method that is more reliant on logic and rationality to understand the rituals and give details about what are the reasons for them to be followed or observed (Jung). A religionist approach to the Indian ritual of Yajna The religionists maintain that all religions can be described as sui generis, a Latin proverb that literally translates to in a class by itself. According to their belief, the reason for religion to be born was to facilitate the human connection with something, or someone, which is not seen by the naked eye and the humans have to enhance their senses and the inner eye to feel the entity (Smith). In most often cases, these entities are said to be existing in other dimensions that are not felt by the humans on regular basis. This very connection is often viewed as something sacred or may be recognized as the existence of the cosmic forces that directly interact with the humans throughout their course of life and death. To apply this approach to the Indian ritual of Yajna does, somewhat, make sense, as the whole purpose of Yajna (or Yagna) or Home is to purify the soul and drive away the evil forces from the surroundings of a person so that the connection with the higher entities can be established more strongly. The religionist connections are usually advocates of realization of the universal laws that are related to the ways through which the connections between the human beings and the cosmos are established. Scientific researches mostly ignore and often overlook these connections as a religious sense of inquiry is conserved within the human-cosmic interactions. Rituals come in this exact area where the religionists claim that the practices to establish these connections are sacred and have to be done with much care and belief. Religionists emphasize on the sanctity aspect of religion as they believe that being sacred is something that is irreducible and this is the fundamental of any religion (Peters). Religious rituals can be viewed as research methods that are supposed to uncover the true meaning of something that is sacred. The word Yajna translate, literally. To devotion, sacrifice, worship and offering. The ritual is done with fire and mantras and a pit o f sacred fire is used as the medium to make these offerings. The performing of yajna has been described in the ancient Vedic texts, in the Yajurveda and Brahmanas. A yajna holds a high, and often supreme, position in the Hindu culture and religion. Though it has been modified by other religious and regional cultural differences, the basic premise of it has remained the same as well as the ideologies behind it. Hinduism believes that fire is the supremely sacred entity and something which purifies everything (Lucas). The powers of fire and its spiritual powers can be essentially religionist in its views and no ritual or offering can be complete without fire. Hinduism has always had a close affinity with destruction, Shiva being one of the three major Gods, and the embodiment of wrath and destruction. Hinduism is a staunch believer in the circle of life and rebirth. Hence destruction is seen as merely a gateway through which something new is born again. Fire almost acts a catalyst tha t induces this destruction process; or as a cleansing agent that burns away the impurities from everything that is earthly and makes sure they are only in their purest forms so that they can be offered to the Gods without the fear of giving them anything with flaws or impurity. There are over four hundred forms of yajnas described in the Vedas, with twenty-one of them being deemed as compulsory and which must be done by any true Hindu, if a path of righteousness is to be followed (Lucas). From a religionists aspect, yajna would seem to be an absolutely valid way of making the connection with the cosmos as fire is inherently been viewed as something utterly pure. From the dawn of civilization, fire has been a major source of human development and evolution (Segal). A reductionist approach to the Chinese funeral rituals While religionists talk about the ultimate sacred aspect of religion and its inclusion in any ritual, the reductionists reject the notion and voice their opinion denying the fact that religion is in fact sui generis. They say that religion has no unique or distinct features that would be making it fall in a class of its own (McCauley). They feel that nothing can be inherently religious and argue that religion is something that was created by the humans to aid them in their daily lives and also to make sure some group of the society could be subdued by another who claimed the rights of performing of the religious rituals (Smith). Reductionists believe that religion can efficiently be described by analyzing the social, political, economic and psychological aspects of the human society and no single aspect can effectively explain the whole story. A great deal of the religious data is examined to conduct any form of reductionist research that are available from the society within which t he religion operates. The Chinese funeral rituals are ancient and in most cases predate the modern day religions that are popular and widespread in the country (Demmrich, Wolfradt, and Domsgen). Upon the death of a family member, the deceased person is made to sit in a sitting position to help the soul in the process of leaving the body. The friends and family members of the dead person shave their heads, clip their nails and wash their bodies after the funeral rites have been executed. The people who are still breathing then commence a ritual that aims to call the soul of the dead person back so that they can sure of the soul being released. This ancient ritual may seem like trying to create a connection with the dead by approaching the soul to come back, but a reductionist method can help to understand that this only a way of life where people leave behind something that is gone and is now no longer among us, so that they can move ahead without any backward pull. The person who is dead is released and the people around him all cleanse themselves marking a new beginning and a new initiative to go on with life. This does seem an accurate way of looking into the ritual, because even in the modern society people are always trying to get a fresh start after some tragedy has befallen them. Religion is something that was established to facilitate the humans with their own lives and this ritual is one the best examples as to why religion is more like an earthly way of doing things rather than trying to get closer to the divine. Personal philosophical approach to the Japanese Obon Japan has mostly two religions: Shinto and Buddhism. Shinto is as old as the country and the culture itself, while the later was imported from the Orient mainland during the 6th century. Even though religion is not a big part of the daily lives of the Japanese people, some ancient rituals have become synonymous with the Japanese culture and are celebrated throughout the year with various festivals that still have some pagan traits in them (Smith). As a personal view on religion, a stereoscopic approach h can be beneficial as it leaves a lot of room for different interpretations and methods that can be adopted to explain the mechanics of religion. Seeing things through a binocular helps not only seeing things far off with more detail, but also helps to preserve the three dimensional stereoscopic view that people normally have. The ancient lantern festival of Japan is a ritual and a festival that makes the people have a chance at connecting with their ancestors who have passed away (Sm ith). It is believed that the departed souls come back to the mortal world during Obon and can find their heirs if the living people signal them with lights. This is a beautiful and often enchanting idea that tries to help people feel like they are surrounded by their ancestors, even if that is for a momentary period. Seeing this from a distant viewpoint, the ritual may be deciphered as something that is set to give humans a moral support and assure them that they are being watched over by their families, even the ones who are not living amongst them anymore. This may well be a planned placebo that would give humans the moral high to keep going even in times of troubles to make them believe that they cannot be harmed by evil forces as they are being protected by their own families who may not be seen but are certainly there, hovering around them (Spencer). The different views and approaches to religion and religious rituals can be highly varying in nature and may help a person to have different interpretations on the same. Religion is a debated area that needs a lot of explanations to firmly establish its grounds and make sure that it is accepted by everyone. However, a number of philosophical methods themselves often deny its validity and discard it as a creation of humans and not any sort of process to reach out to the cosmic entities. References Belzen, Jacob A. "Religion and Religiosity as Cultural Phenomena: From Ontological Reductionism to Acknowledgment of Plurality."Psychology as the Science of Human Being. Springer International Publishing, 2016. 193-208. Demmrich, Sarah, Uwe Wolfradt, and Michael Domsgen. "Dissociation in religion and spirituality: God images and religious rituals in the context of dissociative experiences among a sample of German adults."Journal of Empirical Theology26.2 (2013): 229-241. Jung, Carl Gustav.Psychology and Religion Volume 11: West and East. Routledge, 2014. Lucas, Phillip Charles. "Homo ritualis: Hindu ritual and its significance for ritual theory, by Axel Michaels, New York, Oxford University Press, 2016, xix372 pp., US $99.00 (hardback), ISBN 978 0 1902 6262 4." (2017): 1-4. McCauley, Robert. "Explanatory pluralism and the cognitive science of religion."Mental Culture: Classical Social Theory and the Cognitive Science of Religion(2016): 11. Pearson, Christopher H., and Matthew P. Schunke. "In this essay, we set out to survey and critically assess various attitudes and understandings of reductionism as it appears in discussions regarding the scientific study of religion. Our objective in the essay is twofold. First, we articulate what we will refer to as three meta-interpretativeframeworks, which summarize the distinct positions one can witness in response to the explanations coming..."Sophia54.1 (2015): 111-113. Peters, T. "Universal Humanity, Religious Particularity, and Scientific Reductionism."On Human Nature. 2017. 685-694. Segal, Robert Alan. "Reductionism/anti-reductionism."Vocabulary for the Study of Religion. Brill, 2015. Smith, Brent A. "Transforming discourse: Interdisciplinary critique, the university, and the academic study of religion."Cogent Arts Humanities3.1 (2016): 1128318. Smith, Christian.Disruptive religion: The force of faith in social movement activism. Routledge, 2014. Spencer, Sidney.Mysticism in world religion. Penguin Books Limited (1963), 2016. Zemmour, Rmi, and Jrme Ballet. "Religion and Market: From Economic Reductionism to a Consideration of the Role of Beliefs."Revue Franaise de Socio-conomie2 (2016): 143-161.

Jackson vs. Calhoun and the Nullification Crisis Essay Essay Example

Jackson vs. Calhoun and the Nullification Crisis Essay Paper It has been rare in American history for presidents and vice-presidents non to acquire along. but it has happened on a few occasions: Adams and Jefferson. Kennedy and Johnson. and Eisenhower and Nixon are a few illustrations ( Jackson vs. Calhoun-Part 1 1 ) . However. the most controversial relationship between president and his helper was between Andrew Jackson and John C. Calhoun. Their dissensions began really early on in Jackson’s disposal. and lasted until after the declaration of the Nullification Crisis. Nullification is the refusal of a province to acknowledge a federal jurisprudence within its boundaries and deem that jurisprudence unconstitutional. In this instance. South Carolina. led by John C. Calhoun. refused to acknowledge the protective duties in 1828. and 1832. stating that they benefited the North and injured the South. We will write a custom essay sample on Jackson vs. Calhoun and the Nullification Crisis Essay specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Jackson vs. Calhoun and the Nullification Crisis Essay specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Jackson vs. Calhoun and the Nullification Crisis Essay specifically for you FOR ONLY $16.38 $13.9/page Hire Writer At this point in clip. the American system of authorities was reasonably new and the battle between province and federal power was in full swing. Towards the terminal of the crisis. Calhoun went so far as to endanger to splinter from the Union to demo Jackson and the remainder of America that single province authoritiess were so powerful. When the wrangle had reached its extremum. Jackson had had plenty and decided it was clip to set an terminal to the crisis. The actions and determinations made by President Andrew Jackson in respects to John C. Calhoun and the Nullification Crisis non merely enabled the Union to stay together. but proved the power of the federal authorities. Before reexamining Jackson’s actions during the Nullification Crisis it is of import to understand where the dissensions between the two work forces originated. In 1829. merely shortly before Jackson was inaugurated. John Eaton. a friend and shortly to be secretary of war under Jackson. married the widow and non-reputable Peggy O’Neale Timberlake. Because Timberlake was now the married woman of a adult male in office. the other adult females would hold to accept her as an equal. which they were non happy about. Jackson. nevertheless. refused to believe that the adult females were justified in their behaviour. for he considered Peggy to be â€Å"chaste as a virgin† ( Barzman 56 ) . After Jackson ordered the married womans of all of his associates to see Mrs. Eaton as a societal equal. they all complied except for one ; Floride Calhoun. the married woman of John C. Calhoun. Calhoun subsequently claimed to Jackson he could non ( or would non ) change the head of his strong willed married woman. This enraged the freshly elected President and began the disruptive nature of the two men’s relationship. The chief facet which fueled their hapless relationship was their differences in political sentiments. Although both work forces were from similar parts of the state and both were dedicated to the public assistance of their place provinces. they disagreed on one really of import country. Jackson was a patriot. who believed strongly in continuing the Union and puting federal power over that of the single provinces. Calhoun. on the other manus. was precisely the antonym. Although anterior to 1830. he had been a patriot. Calhoun was now an utmost states’ rights advocator ( Barzman 56 ) . This colossal difference in political doctrine set the scene for the most of import statement between president and vice-president and foreshadows Calhoun’s programs for South Carolina. Calhoun had been garnering his information and explicating his thoughts for the hereafter of South Carolina for rather some clip. waiting for the perfect chance to uncover his maestro program. He wanted to declare nullification because his place province of South Carolina was economically down. fearful about the hereafter of bondage. and thought the new duties supported the North at the disbursal of the South ( The Nullification 1 ) . Jackson had an thought that Calhoun was be aftering something extremist so at the Jefferson Day Dinner on April 30. 1830. he stated that â€Å"Our Union–it must be preserved† . To this Calhoun replied. â€Å"The Union. Next to our autonomies. most dear† ( Barzman 58 ) . After publically declaring his dedication to South Carolina before the Union. Calhoun resigned the vice-presidential term and served in the South Carolina Senate. Less than two old ages subsequently. on April 24. 1832. Calhoun sent the South Carolina Ordinance of Nullification to Jackson. in which he declared. â€Å"The people of the province of South Carolina declare the responsibilities imposed by said Acts of the Apostless. and all judicial proceedings which shall be afterlife had in affirmance thereof. are and shall be void and null. We do farther declare that we will non subject to the application of force on the portion of the Federal Government† ( Hamilton 1 ) . Jackson. appalled by this direct menace to the Union and the Federal Government. was determined to set Calhoun in his topographic point and make anything he could to continue the Union. Although Calhoun had stated in his Regulation that South Carolina would non react to any forceful Acts of the Apostless by the authorities to try to acquire Calhoun to endorse down. Jackson found a manner to outwit his opposition. Jackson had congress base on balls a measure in 1833. â€Å"which allowed him to utilize soldiers to implement the duty measures† ( Nullification Crisis 1 ) . After the Force Bill was passed. Jackson sent several war vessels and 100s of soldiers to Charleston to implement the Torahs of the authorities. Some people argue that what Jackson did was incorrectly because based on the fundamental law. Calhoun had the right to declare Nullification for South Carolina. However. what Jackson did was besides constitutional and enabled the United States of America to stay as one. Had Jackson non passed the Force Bill instantly after South Carolina’s Ordinance was received. Calhoun’s strategy may hold succeeded and South Carolina would hold seceded from the Union. turn outing that the Federal Government truly did non hold any power over that of the single province. After the footings of the Force Bill were set into topographic point. Calhoun began to recognize the problem he had gotten himself into and wanted to happen a dignified manner to deliver himself and his place province. At first Calhoun attempted to happen other provinces willing to back up and fall in his cause. but no other Southern provinces seemed to hold with his theory of nullification. In order to decide the issue. Calhoun went to Henry Clay. the â€Å"Great Compromiser† . for aid. Towards the terminal of 1833. Clay was able to outline a via media which â€Å"pacified South Carolina while leting the Federal authorities to stand firm† ( The Nullification 2 ) . This dialogue bit by bit reduced the duties over a period of 10 old ages until they returned down to the degree which had existed in 1816. Jackson and Calhoun both signed the via media and the crisis ended without bloodshed. Many people argue that it was due to the negociating accomplishments of Henry Clay. non Jackson. which enabled the Union to stay in tact. However. had Jackson non passed the Force Bill ab initio. Calhoun neer would hold been pressured into seeking out Clay for aid. With the decision of the Nullification Crisis its significance to the growing of the American authorities became evident. By Jackson get the better ofing Calhoun. and basically get the better ofing the statement of states’ rights advocators. he accomplished two of import things. His first achievement was that he had â€Å"proved the power of the Federal Government to implement Torahs. even when provinces disagree with them† ( Jackson vs. Calhoun – Part 2 2 ) . This non merely gave the American people more assurance in the Federal Government. but made them get down to recognize that holding province authoritiess stronger than the Federal authorities would non be good to the state. Jackson’s 2nd achievement was that he enabled the Union to stay integral. He had postponed any bloodshed over the issue of states’ rights – but merely for 30 old ages. Had Calhoun’s wants been fulfilled. the Union may hold fallen apart and his place province of South Carolina would hold become a powerful autonomous district. The difference in political doctrine between Andrew Jackson and John C. Calhoun was the root of their disruptive relationship. which began early on in their executive life together. The confrontational nature of their relationship led America into the Nullification Crisis during which Calhoun put the public assistance of his place province above that of the brotherhood. seeking to splinter and demo the power of province authorities. Jackson would non hold provinces overmastering the authorities. and passed the Force Bill leting him to utilize the Federal Army and Navy to acquire South Carolina to obey the Torahs the Federal Government had made. State Government and Calhoun lost their conflict and the Federal Government proved its powers. Although he was non able to wipe out the job of states’ rights. were it non for Jackson’s intelligent determinations during the Nullification Crisis. the United States may non hold existed. as a individual brotherhood. as it does today.

All My Sons2 essays

All My Sons2 essays All My Sons, a play by Arthur Miller, tells predominantly of the story of the Kellers. This play takes place after World War II, in the year 1947. It is a drama of actions and consequences and morality. This theme of actions and consequences is shown after Joe Keller ships out defective engine parts, which ultimately ends in the death of many pilots including that of his own son, Larry Keller, who kills himself in shame of his father s actions. Joe Keller had two sons, Chris and Larry, who is dead. Chris and his father, Joe, have opposing morals and viewpoints on many of the issues that govern their lives, primarily the issue of the shipment of the defective engine parts. Chriss criticism of Joe and his morals in juxtaposition to his own produces a revelation of Chriss true character and his character flaws. Chriss main criticisms of Joe, his father, chiefly deals with the shipment of the defective engine parts. Joe plays a major role in this play. He is shown as the antagonist, the one who through his bad decisions, ends up killing many innocent pilots who were only defending their country. In All My Sons, Miller complicates the story in that the father becomes flawed morally to such an extent that the outside forces function as reflections or testimonies of the essential inner weakness. (Martin, 9) As Yorks shows in his essay, through Joes loyalty to his business and his family, Joe betrays the larger loyalties of the global conflict [World War II] (21) by shipping out defective engine parts. Joe tries to defend his actions by saying, Who worked for nothin in that war? When they work for nothin, Ill work for nothin...its dollars and cents, nickels and dimes; war and peace, its nickels and dimes, whats clean? Half the Goddamn country is gotta go if I go! (Miller, 67) Joe claims to Chris that almost all the businesses inv...

Demonstration of the Value of Health, Safety and Environmental Essay

Demonstration of the Value of Health, Safety and Environmental Programs in Corporate Settings - Essay Example 75 million working days are lost because of on-job-hazards. $50 billion are given as compensation for injuries and deaths in organizations. $50 billion is spent on indirect costs like replacement, training and so on (Bohlander, 2004). On average $23,000 per serious accident- is the cost incurred by an employer in U.S.A. When a boiler explosion killed 6 workers at Ford's Rouge Power Plant, Ford was fined $1.5 million and directed to spend $6million on safety measures. The staggering number of work-related accidents is alarming. 6,026 U.S workers died recently in workplace incidents at work and 6.2 million suffered from workplace injuries and many go unreported. In 2004, 5,703 fatalities have been reported of which 1004 were due to contact with equipments,815 because of falls, 459 due to exposure to harmful substances and 159 due to fire and explosions. Organizations should ensure a safe work environment which protects employees from physical hazards, unhealthy situations and violence from other personal. This can be achieved by Safety and Health Programmes which strives to preserve the physical and emotional well-being of the employees. This is important because employees are the Human Resources of an organization who contribute towards organizational success. The Occupational Safety and Health Act (OSHA) was passed in 1970 to assure so far as possible every working woman and man in the Nation safe and healthy working conditions and to preserve human resources. The Occupational Safety and Health Act in 1970 created (OSHA) the Occupational Safety and Health Administration within the Department of labour. The importance of such laws can be well documented by the statistical survey of Occupational hazards. In 2000, 5.7 million injuries were reported in private sector alone. 5,915 fatalities were reported in 2000 alone due to industrial injuries. The Occupational Safety and Health Act laws cover all the employers and their employees except a few federal governments, or states or political sub-divisions of a state. However, even in such cases, each federal agency is required to establish a Safety and Health program monitored by the Occupational Safety and Health Administration. One of the key responsibilities of the Occupational Safety and Health administration has been the development of mandatory job safety and health standards, enforce these standards and monitor them. These standards have been classified into four categories. 1. General Industry 2. Maritime 3. Construction and 4. Agriculture. These standards cover the workplace, machinery, material, power sources, processing, protective measures, first aid and administrative requirements. The 'Federal Register' is the main source of information on proposed, adapted, amended and deleted OSHA standards. The Occupational Safety and Health Administration has the power to set standards on its own account or on petition from other parties, namely, The Secretary of Health and Human Services (HHS) and the National Institute of Occupational Safety and Health (NIOSH). Other bodies like state and local governments, nationality recognized standards organization, employer or labour representative can also initiate standard setting. The Secretary of labour is the person authorized by OSHA to conduct inspections of workplaces, to

Choose any topic Essay Example | Topics and Well Written Essays - 500 words - 2

Choose any topic - Essay Example The Athenians had strong perceptions and assumptions of the status quo. Aristophanes in the play, therefore, means that there was need for change of the status quo. The sophists acted and talked in a manner that made others feel rejected and of little knowledge about philosophy. It is in this respect that Aristophanes details this as the main point through the whole play. Interestingly, he does this through satire and a little bit of comedy. This paper seeks to review the play by mentioning how the main them is projected and how Aristophanes developed a different type of play from his fellow classical writers. In the play, Aristophanes introduces the topic of a new type of education from the old style procedures. He criticizes the already existing reforms in the traditional sophist way of life. The play therefore presents itself as a satirical comedy that analyzes the philosophies and ideas of the sophists in a funny way. Aristophanes describes Socrates as the leading figure in this existing sophist movement. Socrates is known to have taken after Plato in his teachings. Although this play was surely for comedy purposes, it gives a clear critique of Socrates accounts as a synchronization of Plato’s work. The play, however, cannot be used a historical account of understanding Socrates and Plato’s work on philosophy. The play also gives Socrates a different title as the corrupter of the youths among the Athenians. In the play, Aristophanes details a life of a father and son who recently accrued too much date due to the son’s obsession with a new hobby of horseracing. Aristophanes discusses the unjust argument as a trick taught in school by the sophists. The son studies in a school, which Aristophanes describes it as â€Å"thinkery† (Aristophanes & Peter 62). In literary discussion, Aristophanes uses a style of persuasion that leads a reader into a different perspective even though there might be strong morals