Philosophy of Business and The Teachings of Jesus †Business Essay

Philosophy of Business and The Teachings of Jesus – Business Essay Free Online Research Papers Philosophy of Business and The Teachings of Jesus Business Essay My philosophy of business is based on the teachings of Jesus in the New Testament. Jesus taught primary the form of story or parable. Many of these parables dealt with the theme of money, investments, and greed. Even though the parables were taught over two thousand years ago, I believe in a sense Jesus, gave us a prefect model of how to conduct business in today’s time. A persons’ worldview of life can demonstrate their perspective on life and their philosophy of business. WORLDVIEW According to the biblical book of Matthew, Jesus shares an important passage and for me it is a foundational for my worldview of life and business. Jesus is sharing with a crowd of people that find His teaching life changing. Jesus says in Matthew chapter six verses nineteen thru twenty one, â€Å"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.† These passages talks a lot more than just how handle and view money or treasures, they express the importance of having your heart or worldview in line with God’s heart or worldview because your heart is where you get your worldview. When explaining the term â€Å"worldview† James Olthuis, author of On Worldviews, says, â€Å"All the factors of life-biophysical, emot ional, rational, socioeconomic, ethical, and religious affect worldview.† I agree with Olthuis’ definition of worldview because all the factors of life will allow you to understand your role in life and, in turn, your role in life will demonstrate our worldview of life. The bible does not discuss in great detail how God created the world, rather its worldview assumes God created the world. The biblical view of creation is not in conflict with science; rather, it is in conflict with any worldview that starts without a creator. The world is not a product of blind chance and probability; God created it. The bible not only tells us that the world was created by God; more importantly, it tells us who God is. It reveals God’s personality, his character, and his plan for his creation. It also reveals God’s deepest desire: to relate to and fellowship with the people he created. All the factors in my life lead me to believe that I had a creator and I knew that through this â€Å"creator† I would be able to answer the age old question, â€Å"Who am I?†, and know the purpose and meaning of my life. The biblical passages of Genesis 1: 27, 28 and Genesis 2: 15 says, â€Å"So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to the, â€Å"Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground. The Lord God took the man and put him in the Garden of Eden to work it and take care of it.† These biblical scriptures give a clear understanding of how and why we were created. Knowing that we are made in God’s image and thus share many of his characteristics provides a sold basis for self-worth. Human worth is not based on possessions, achievemen ts, physical attractiveness, or public acclaim. Instead it is based on being made in God’s image. Whatever is stored in your heart is how you will live your life, Luke 6:45, â€Å"The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.† The heart is what the Lord looks at in man, 1 Kings 8: 39, â€Å"For you alone know the hearts of all men,† because it is with your heart that you can believe in Jesus and are justified, Romans 10:10, â€Å"For it is with your heart that you believe and are justified.† Jesus explains what is in a man’s heart in Mark chapter seven verse twenty thru twenty three, and Jesus says,† What comes out of a man is what makes him unclean. For from within, out of men’s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man unclean.† According to the biblical scriptures, a changed heart is the only key to have a relationship with God. The reason one needs a changed heart is because according to biblical book of Jeremiah chapter a heart that is unchanged is considered sinful and unacceptable to God, Romans 3:23, â€Å"For all have sinned and fall short of the glory of God.† Jeremiah seventeen verse nine, â€Å"The heart is deceitful above all things and beyond cure.† Jeremiah struggled with God and learned the nature of his heart and the human heart in general. Evil actions spring from the human heat, the center of reason and decision. Evil actions are rooted in an evil heart. Humans enjoy setting up rules, prejudices, taboos, and laws which define what is good and what is evil. The Pharisees had set up a long list of such traditional definitions for the Jews. Jesus reminded them that God, not humans, is the only source for defining what is evil. God defines evil in relations to humans by their desir es and intentions. Evil motives make us evil, so that we succumb to satanic temptation and to our own desires, thus committing evil actions. God makes it clear why we sin; it’s a matter of the heart. Our hearts have been inclined toward sin from the time we were born. It is easy to fall into the routine of forgetting and forsaking God. But man’s heart was not always unclean and sinful, it was pure and clean because God created humans so He could have a relationship with them. PROBLEMS OF HUMAN INDIVIDUALS It wasn’t until man chose to disobey God that man’s heart became unclean and sinful. According to the biblical book of Romans 5:12-14, â€Å"Therefore, just as sin entered the world through one man, and death through sin, and in this way came to all men, because all sinned. For before the law was given, sin was in the world. But sin is not taken into account when there is no law. Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did no sin by breaking a command, as did Adam, who was pattern of the one to come.† God created man and put him in a garden that would satisfy all of his desires and needs. In the middle of this garden God placed a tree call the tree of knowledge of good and evil and God commanded man not to eat from this tree or he would surely die. God created man with the ability to exercise free will and on day man made a decision that would change God’s plan for man and creation because man disobeyed God and ate from the tree, according to Genesis 3: 6 through 9. These verses show God’s desire to have fellowship with man. God wanted to be with them, but because of their sin they were afraid to show themselves. Sin had broken their close relationship with God because of Adam’s disobedience. Man’s ability to exercise free will caused man to sever the relationship with God and gave birth to sin. The sinful nature in man has a very powerful force. The sin in man’s life will take control of man’s actions, desires, and ultimately bring death, James 1:15, â€Å"Then, after desire has conceived, it gives birth to sin, and sin, when it is full-grown, gives birth to death.† The book, Business Through the Eyes of Faith, states that, â€Å"We were created to know God and have God’s view of reality; in knowing God we can come to know and do what is right in his sight; and in knowing God and doing right we can separate ourselves from evil and be holy.† With the worldview that all humans are created with a sinful nature, I can understand why immorality, injustice, lack of ethics, selfishness, disloyalty, and greed are part of everyday characteristic in people all over the business world. A perfect example of these characteristics can be seen by the actions of Martha Stewart and Enron. MEANING OF LIFE What makes for genuine human fulfillment and satisfaction in the long run can be answered by first understanding one’s worldview on life. I believe that there are truly two answers to the question â€Å"What is the meaning of life.† The first can be explained by the circle of life, in which, finding satisfaction and meaning in life changes from day to day because as humans grow each day their needs change. The other fulfillment in life can incorporate both the development of life and a spiritual one. My worldview on the meaning of life and what it means to find true fulfillment and satisfaction in life can only be found in doing the will of God. We all have a purpose in life, the prophet Jeremiah knew what his purpose was, according to Jeremiah 1:5. The Lord says to Jeremiah, â€Å"Before I formed you in the womb I knew you, before you were born I se you apart; I appointed you as a prophet tot eh nations,† even though our purpose in life may not be to become a prophet like Jeremiah, God know us, long before we are born or even conceived. In Isaiah 17:7-11, God sends a message to the people of Damascus, that He will completely destroy the city and everyone in it because the people of Damascus had stopped depending to God, and instead depended on their idols and own strength and no matter on how successful they were on their own strength, God’s judgment was sure. The primary contribution of this work may be a negative one. It forces the world’s claims to the good life to face the spot life of truth: work, pleasures, drink, sex, wealth, human abilities, knowledge, youthful pleasures- all entice us to follow them into paradise, hope and fulfillment. But God says we will reap grief and pain if we depend on temporal things to give us meaning in life. From creation, God created humans with a purpose and that was to have an intimate loving relationship and fellowship with Him, according Genesis 3: 8 and 9, which states, â€Å"then the man and his wife heard the sound of the Lord God as He was walking in the ga rden in the cool of the day, and they hid from the Lord God among the trees of the garden. But the Lord God called to the man, ‘Where are you?’†. There verses show God’s desire to have fellowship with man but because of sin, they hid from Him. Jesus’ own words describe for humans is to live an abundant life, John 10:10, â€Å"The thief comes only to steal, kill, and destroy; I have come they man may have life and have it to the full.† To experience the fullness of life that Jesus talks about in John 10:10, a life of abundance, a richer and fuller life can only be achieved when we do the will of God. I agree with King Solomon, the wisest man who ever lived had to say about true satisfaction and the meaning of life. Solomon searched for satisfaction almost as though he was conducting a scientific experiment. Through this process, he discovered that life without God is a long and fruitless search for enjoyment, meaning, and fulfillment, Ecclesiastes 2: 10 and 11, â€Å"I denied myself nothing my eyes desired; I refused my heart no pleasure. My heart took delight in all work, and this was the reward for all my labor. Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind.† True happiness is not in our power to accumulate or attain because we will always want more. In addition, there are circumstances beyond our control that can snatch away our possessions or attainments. Solomon says how empty it is to pursue the pleasures that this life has to offer rather than a relationship with the eternal God. The search for pleasure, wealth, and success is ultimately disappointing according to Solomon. Nothing in the world can fill the emptiness and satisfy the deep longings in our restless hearts. Solomon tried to shake people’s confidence in their own efforts, abilities, wisdom and tried to direct them to faith in God as the only sound basis for living. Without God, there is no lasting reward or benefit in hard work. The certainty of death makes all merely human achievements futile. God has a pan for human destiny that goes beyond life and death. The reality of aging and dying reminds each individual of the end to come when God will judge each person’s life. Human wisdom does not contain all the answers. Knowledge and education have their limits. To understand life, we need the wisdom that can be found only in God’s word to us in the bible. PLACE OF BUSINESS As Christians in the business world, we are accountable to a higher calling and should do all work as if we are working for the Lord, Ephesians 6: 5 through 7, â€Å"Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your heart. Serve wholeheartedly, as you were serving the Lord, not men.† Paul instructions encourage responsibility and integrity on the job. Christian employees should do their job as if Jesus Christ were their supervisor. And Christian employers should treat their employees fairly and with respect. Although Christians may be at different levels in earthly society, we are all equal before God. He does not play favorites; no one is more important than anyone else. Paul’s instruction gives a perfect example of my foundation of my philosophy of business which can be found in t he parables of Jesus. The parable of the Rich Fool in Luke 12: 13 through 21 teach how God view money and the dangers of it. Jesus’ message about accumulation of wealth from this parable is that life is more than material good, our relationship with Him is far more important. Jesus says that the good life has nothing to do with being wealthy, so be on your guard against greed (the desire for what we don’t have). This is exact opposite of what society usually says. Advertisers spend millions of dollars to entice us to think that if we buy more and more of their products, we will be happier, more fulfilled, more comfortable. As Christians, we have to learn how to tune out expensive enticements and concentrate instead on the truly good life, living in a relationship with God and doing his work. The rich man in this parable died before he could begin to use what was stored in his big barns. Planning for retirement and preparing for life before death is wise, but neglecting life after death is di sastrous. No one can serve God and money, Matthew 6: 24, â€Å"No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money.† Material things are not bad in themselves. They become bad when we place more importance on them than on our relationship with God. The parable of Talents in Matthew 14: 14 through 29 teach on stewardship. God gives time, gifts, and other resources according to our abilities, and he expects us to invest them wisely until he returns. We are responsible to use well what God has given us. The issue is not how much we have, but how well we use it. No one received more or less than he could handle. If he failed in his assignment, his excuse could not be that he was overwhelmed. Failure could come only from laziness. Christ taught accountability and faithfulness to God. Those faithful in managing received additional trusts. Life and all its possessions are our trust from God. We are responsible to mange our time, abilities, and possessions so God and His kingdom will receive the greatest return. Serving God’s purposes in the world gives value to money and goods. Giving to meet the needs of fellow Christians is one way of serving Christ. We must daily seek opportunities to minister to the poor, afflicted, and s uffering of our world. Our time, abilities, and money are not ours in the first place; we are just caretakers, not owners. Contrary to popular belief on the Christian’s viewpoint of money, this is that money is the root of all evil. Jesus never condemns money in itself; he condemns the idea of making money more important than serving Him. Money and possessions is a gift from God, Ecclesiastes 5:19, â€Å"when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work-this is a gift of God.† God has intended man to enjoy His gifts, even possessions and wealth, but only when man puts Him first, and not money. In conclusion, the very foundation of my business philosophy is trust God, and to remain firm in the belief that everything belongs to Him. Research Papers on Philosophy of Business and The Teachings of Jesus - Business EssayCanaanite Influence on the Early Israelite ReligionComparison: Letter from Birmingham and CritoMind TravelHarry Potter and the Deathly Hallows EssayHip-Hop is ArtMarketing of Lifeboy Soap A Unilever ProductIncorporating Risk and Uncertainty Factor in CapitalWhere Wild and West MeetAnalysis Of A Cosmetics AdvertisementResearch Process Part One

Change Project Essay Example | Topics and Well Written Essays - 750 words - 1

Change Project - Essay Example Change is always good and all people pursue change but only a few succeed. What is needed to enable one succeed is to first trust and belief that it is possible to transform one’s ways. It is common to her people claim that people do not change. Such claims are made by people who do not belief that change is possible and therefore are categorized in the group of individuals who find it difficult to alter their ways. It is important to note that it is not enough to belief in change alone. It is also crucial that one beliefs in self and his or her abilities which will facilitate the actions which favor change. Change occurs through various processes or mechanisms. Emotions are the major drivers of change. These are the feelings within an individual and they are caused by thoughts, experiences or influence from other people or even situations. The emotions of a person stem from the mind through reactions to various stimuli within our environment. Good emotions drive a person to change so that the good feelings are retained. Negative emotions also lead to change as a way of avoiding what leads to that change. For example emotions which arise from a person’s experience of an accident results to a positive change of behavior in pursuit of avoidance of such a situating in the future Psychological Perspectives on Four Types of Change (Whitbourne 49). Behavior is another mechanism involved in the change process. The behavior of a person includes the normal actions and reactions of a person during various situations and desires. People commonly relate change to change of behavior. This demonstrates the central role of behavior in the change process. Therefore change in behavior is partial or complete alteration of one’s way of doing things as a result of either internal or external motivation. Changing behavior may be very difficult because it requires a powerful will of the mind for it to be possible. Without

Drug and Alcohol Abuse in Teenagers Research Paper

Drug and Alcohol Abuse in Teenagers - Research Paper Example Some researchers have maintained that in the society, the percentage of cutters and percentage of individuals with eating disorders are similar. Compared with non-mutilators, self-mutilating teenagers were significantly more likely to have an eating disorder, and about 61% of the self-injurers may report current or past eating disorders. In a study of 2525 Australian teenagers Patton et al. (1997) found psychiatric comorbidity to be the clearest factor associated with extreme dieting with 62% of extreme dieters reporting high levels of both anxiety and depression. With the literature demonstrating evident relationships between these three disorders, namely, cutting behaviour, eating disorders, and alcohol and drug abuse, it appears these are comorbid conditions which originate early on life. If the parameters of these conditions and their interrelationships can be elucidated through the literature, this would enhance knowledge about these conditions. This enhanced knowledge can be then used in the school programmes directed to the teenagers, where the counsellors and teachers can make use of this information through specially designed training programmes for support in dealing with these issues in their students. Aim The aim of the study is to explore the comorbidity of three classes of self-harm within teenagers: cutting behavior, eating disorders, and alcohol and/or drug abuse. As a result of the study, develop a training program for school counselors and teachers to utilize for support in dealing with these issues. Objectives Identify the relationship between cutting behaviour, eating disorders and alcohol/drug abuse. Increase awareness and understanding between the relationship between cutting behaviour, eating disorders and alcohol/drug abuse. Develop an innovative training program with the aim of improving client outcomes. Evaluate the effectiveness of school counselors as a method of support to those who self harm and have eating disorders. Review of Literature Strategy Methodology is important to fill in the intellectual vacuum that may be associated with a research question, and therefore, there is a need to pinpoint the context of a research within the existing knowledge base. Since there is a considerable body of existing literature depicting the studies in several areas of science and practice, while performing a literature review, it is pertinent and important to perform the review in a systematic

Jean Baudrillards Disneyworld Company Theory Analysis

Jean Baudrillards Disneyworld Company Theory Analysis In his essay Disneyworld Company (1996), Jean Baudrillard suggests that we are living within an immediate synchronism of all the places and all the periods in a single a-temporal virtuality. Please explain this statement, referencing at least two contemporary digital examples. In his statement ‘an immediate synchronism of all the places and all the periods in a single a-temporal virtuality‘, Baudrillard is addressing the gap between what we can see as the known and the experienced (Baudrillard, 1996). It is in this sense that Baudrillard is writing against the notion of human nature and revealing only experience as the real and knowledge as merely the imagined. It is due to this gap that Baudrillard is then able to show that virtuality has begun to replace our real perceptions. To understand this in full we must investigate his and other philosopher’s thoughts regarding the digital age in greater detail. Informed primarily by the role that intelligence and sensual perception plays as it is applied to experience and knowledge, Baudrillard looked at the role of subjectivity as it related to both the objective and the phenomenological world. Beginning his enquiry into humanity and reality and its relationship to the world, Baudrillard focused upon the condition of the free world and its growing technologies with an emphasis that its Medias had placed upon commercialisation, imagery and art consumption. Baudrillard spoke of the new emphasis on the philosophy of self fulfilment suggesting that, ‘Through planned motivation we find ourselves in an era where advertising takes over the moral responsibility for all of society and replaces a puritan morality with a hedonistic morality of pure satisfaction, like a new state of nature at the heart of hyper civilisation’ (Baudrillard, 1968, p.3) After prescribing this current philosophical and moral reality that he believed informed the condition for humanity in the west, Baudrillard then turned to a notion of subject / object consciousness in an attempt to define a link between our knowledge and our experience. Detailing a consumer-able condition that pertained very strongly to post modern, capitalist living, Baudrillard concluded that the relationship between the subject and object now formed the living consciousness of an abstracted life between what he/she identifies with and what is signified in the actual consummation of any chosen object, such as an image, by stating that, ‘We can see that what is consumed are not objects but the relation itself signified and absent, included and excluded at the same time it is the idea of the relation that is consumed in the series of objects which manifests it.’ (Baudrillard, 1967, p.11) What Baudrillard does here is implement the idea of a simulated code acting as our knowledge, rather like that of a robot with artificial intelligence, that works by replacing the old humanised ideological frameworks that once informed society and acted as the gel between experience and knowledge / subject and object. These driving forces once born of experience communicated through culture and language in the forms of social exchange and communal ideology were seen by Baudrillard as being the premise of the image. In this we see that Baudrillard is showing how this simulated code informs a new humanity, devoid of natural origin, that does not live out a life according to cultural meaning that is supported by a communal language, but instead acts out an imagined life that can be understood and identified by its relationship to the values apparent within the code or what Bakhtin called the ‘relationship of the other’ essentially, placing life itself as a simulated relati onship to a tructural code of knowledge. (Bakhtin, 1993). Writing on the subsequent implications of this reality that he defined as hyper-reality and documenting the cultural shift that supported the change from registering external behaviour of a subject as an indication of a subjective response to the recognition of the other as an objective image of simulated experience, Baudrillard suggested that, ‘A whole imagery based on contact, a sensory mimicry and a tactile mysticism, basically ecology in its entirety, comes to be grafted on to this universe of operational simulation, multi-stimulation and multi response. This incessant test of successful adaptation is naturalised by assimilating it to animal mimicry. , and even to the Indians with their innate sense of ecology tropisms, mimicry, and empathy: the ecological evangelism of open systems, with positive or negative feedback, will be engulfed in this breach, with an ideology of regulation with information that is only an avatar, in accordance of a more flexible patter.’ (Baudrillard, 1976, p.9) With this we can see that all cultures have become divorced from a natural reality born of experience and that the ideas of a structured culture have become replaced by a gap that is filled with the virtual. In this sense, life, according to Baudrillard, is one of virtual imagery that is then rationalised against a simulated code rather than an intrinsic relationship with nature. Essentially, this ideological code acting as virtual knowledge informs us of linear time and space and so distorts our experience of life and existence. The virtual imagery presented to us via global technology and media, such as the internet, then reinforces our application to this reality and gives us our user identity that replaces the old systems devised of actual or phenomenological reality. Scepticism towards global medias, technologies and the growing dependency that humanity and society had begun placing upon the cultural apparatus of the globe was put forward by Marxist philosopher Seigfried Kracaue rs in his concerns about the mass consumption of art. This indicated that reality of the working masses was hidden under the illusion (or virtuality) of mass produced, distributed and unrelated art (Kracauer, 1963). Expanding upon the ideas of mass consumption and art put forward by Kracauer, contemporary Walter Benjamin introduced the notion of time and space to this idea. Focusing upon the history of technological progression and its relationship to art and social reality, Benjamin suggested that, ‘Even the most perfect reproduction of a work of art is lacking in one element its presence in time and space, its unique existence as the place where it happens to be. This unique existence of the work of art determined the history to which it was subject throughout the time of existence. This includes the charges which it may have suffered in physical condition over the years as well as the various changes of its ownerships. The traces of the first can be revealed only by chemical or physical analysis which it is impossible to perform on a reproduction; changes of ownership are subject to a tradition which must be traced from the situation of the original’ (Benjamin, 1935, p.1) Bringing the role of time and space into the capitalist reproduction of art, Benjamin was able to expand upon Kracauer’s notion that this art was resistant to nature, the individual, the nation and the community. What Benjamin was then able to suggest was that firstly, any one piece of culture belongs to the mass production of art that determines it, and that secondly, every cultural artefact cannot stand free of the time and space in which it was presented as without its mass, it has no meaning or cultural apparatus from which it can be signified or understood (Benjamin, 1935). We can see from this that both Kracauer and Benjamin devised a rationale that applied to the placing of the ideological and virtual conceptual framework within the technological reality of global production. More contemporary thinkers and writers that have concerned themselves with this role of global media and their advancing technologies in the current global condition, hae often supported these view s providing evidence for the onus placed upon imagery in the process. For instance, in his text War and Peace in the Global Village writer Marshall McLuhan commented directly upon the growing dependency of western cultures mass media technologies. The global village mentioned in the title referred to the relationship between the people of the global cities and the mass culture that they consumed and were informed by. In particular, this text observed the actual impact that new technologies such as television and news had on cultural perception and indicated how it affected the perception of time within that perception, suggesting that it was being used to artificially construct a regional global identity based upon a virtual history and world based upon linear time and imagined geographies. For instance, information readily received from actual and real events in the world made the concept of a world and its state of being a direct part of one’s own naturalised condtion and e xperience. Essentially, as this mass of information could be freely accessed by anyone among the global village at any time, then the information could be seen as a virtual universalising reality. Furthermore, using an example of contemporary war coverage, McLuhan was able to demonstrate a clear biasness that was present in the then contemporary manipulation of mass technologies so that invading troops could be portrayed as ‘military contractors‘. He termed this as ’dichotomization’, which would offer two points of view both pertaining to the culture / counter culture of the presiding mass (McLuhan, 1963). This is the gap between knowledge and experience that Baudrillard was referring to, in which he believed synchronisation could flood the space now rendered free of actual time and actual space and portray the virtual as the real. Although we can see that both Kracauer and Benjamin’s theories of mass reproduction and McLuhan’s findings on the perceptions of technological medias are still relevant and apply to the presentation of the global world that we now find ourselves deeply immersed in, other theorists have offered another approach, implying that Kracauer and Benjamin’s theories contained a fatalistic scepticism that was born of the early twentieth century western modernist perspective. For instance, concerned with the notion of technological expansion, mass culture and the effects of globalisation, contemporary cultural theorist Homi Bhabha engaged in a global perspective that aimed to critique the notion of mass reproduction and its over riding condition. Considering Kracauer and Benjamin’s conceptual analysis of the reproduction of the mass and observing the colonial effects placed upon other cultures, Bhabha positioned this dimension in the conemporary sense by emphasising that it also formed a part of the dichotomy of the mass. Having placed their theory of mass reproduction as one of global scepticism, that was bound by the cultural historicity of their western heritage as is represented by Baudrillard’s positioning of Disney Land as a producer of virtuality within the contemporary age, Bhabha then suggested a third way approach that stood outside of the virtual mass and could observe it organically, either as individual or as a community. Having positioned Kracauer and Benjamin’s theories as part of the dichotomy of the mass, Bhabha was then able to indicate that the essence of a true global perspective was born of organic community that could be found somewhere outside of the global mass; somewhere away from the ‘imaginary’ virtual debates of global inter-national territories and free of their dependencies upon linear and grand concepts of history and time elase (Bhabha, 1994). He suggested that the location of this else where was within the unbound psychology of the individual and not in the construct of their ideological positioning within the virtual time and space created by global media, technology and information. Engaging with Benjamin’s notion of time and space in this cultural reproduction, Bhabha reasoned that, ‘The temporality of negotiation or translation has two main advantages. First, it acknowledges the historical connectedness between the subject and object of critique so that there can be no simplistic, essentialist opposition between ideological misrecognition and revolutionary truth. The progressive reading is crucially determined by the adversarial or agonistic situation itself; it is effective because it uses the subversive, messy mask of camouflage and does not come like a pure avenging angel speaking the truth of a radical historicity and pure oppositionality. If one is aware of this heterogeneous emergence (not origin) of radical critique, then and this is my second point function of theory within the political process becomes double edged. It makes us aware that our political references and priorities the people, the community, class struggle, anti-racism, gender difference the assertion of an anti-imperialist, black or thir perspective are not there in some primord ial, naturalistic sense. They make sense [only] when they come to be constructed in the discourses of feminism, Marxism.’ (Bhabha, 1994, p.23) It is from this idea of mass, global communication and its accessible depictions of regionalism and linear time that Baudrillard states that there is a synchronism. This synchronism is understood by Baudrillard as the thing that is manipulated by Disneyland to enforce and reinforce an idea of what is real and what is not that as part of the process negates the actual experience of the object itself. Essentially for Baudrillard, through image Disneyland is set within an ideological and conceptual framework reinforced by mass imagery and perceived as being real rather than being virtual. Through the mass image, the reality of Disneyland appears to us as real as it accords to the simulated code that acts and has replaced our naturalised and cultured knowledge structures, without the real experience itself being captured within an experiential temporality. Therefore, it is through the ideology of image that we view the notion of Disneyland as being fixed and constant and not in a transie nt state of natural and ultural change as pertains to objects of the organic or civilised worlds. Essentially, it is through a display of established imagery that Disneyland can synchronise all the places and all the periods of the virtually known globe, and its many cultures, in a single a-temporal virtuality and replace any reality in the process. Bibliography Bakhtin, M., (1993) Toward a Philosophy of the Act. Ed. Vadim Liapunov and Michael Holquist. Trans. Vadim Liapunov. Austin: University of Texas Press Baudrillard, J., (1968) The System of Objects Taken from: The Order of Simulacra (1993) London: Sage. Baudrillard, J., (1976) Symbolic Exchange and Death Taken from: The Order of Simulacra (1993) London: Sage. Benjamin, W., (1935) The Work of Art in the Mechanical Age of Reproduction London: Harcourt. Bhabha, H., (1994) The Location of Culture New York: Routledge Kracauer, S., (1963) The Mass Ornament London: Harvard University Press. McLuhan, M., (1968) War and Peace in the Global Village Washington: Washington Post. Web Links Baudrillard, J., (1996) Disneyworld Company Paris: Liberation. Taken from: www.ctheory.net/articles.aspx?id=158 Jean Baudrillard

Renaissance Man

Florida Institute of Technology Civilizations I – Professor Lusty December 15, 2012 Think about the qualities of a Renaissance Man. Choose a man/woman/profession from the late 20th (or early 21st) century –even someone still alive today– that you think encompasses the spirit of the Renaissance ideal, and give 2 specific areas/ aspects that connect to this ideal. Be as specific as you can. What are the qualities of a renaissance man?According to the dictionary, a incessant man is â€Å"a cultured man of the Renaissance who was knowledgeable, educated, or proficient in a wide range of fields or a present-day man who has acquired profound knowledge or proficiency in more than one field† (Dictionary. Com, 2012). Using this definition, there is one who comes to mind as a renaissance man; Patrick Byrne. Patrick Byrne, Overstock. Coma's Chief Executive Office and Chairman, â€Å"has a Bachelor of Arts degree in Chinese studies from Dartmouth College, a Master'sD egree from Cambridge University as a Marshall Scholar, and a Ph. D. In philosophy from Stanford University' (Forbes, 2012). His quest to improve the academic quality for America's children has resulted in his appointment to Co-chairman of the Friedman Foundation for Educational Choice. He has founded numerous schools internationally – 19 to be exact – and implemented programs to help fund education by directing funding directly to the teachers and in the classrooms.To date, states such as Georgia, Texas, Kansas has implemented the 65% rule, agreeing that 65% of every dollar will be used for classroom instruction. Other states such as Dakota and South Carolina are considering implementing the same program for the schools in the states. As a former professor, Byrne, accompanied several Dartmouth students to Beijing, teaching a course on the economic conditions of the country while there. Byrne has also taught several classes at Dartmouth.Barnes achievements, which also i nclude having a black belt in Tea Swan Do, increasing awareness for cancer research, being a writer and Journalist, and an investor, definitely correspond with the definition of a modern day renaissance man. References Dictionary. Com. (2012, December 14). Retrieved from Dictionary. Com: http:// dictionary. Reference. Com/browse/renaissance+man Forbes. (2012, December 14). Retrieved from Forbes. Com: http://www. Forbes. Com/profile/Patrick-Byrne-2/

La Indolencia de Los Filipinos Essay

La indolencia de los filipinos (y de los estudiantes tambien) 1. What was the effect of conviction of â€Å"inferiority? † -The child or youth who tries to be anything else is blamed with vanity and presumption; the curate ridicules him with cruel sarcasm, his relatives look upon him with fear, strangers regard him with great compassion. No forward movement — Get back in the ranks and keep in line! With his spirit thus molded the native falls into the most pernicious of all routines: routine not planned but imposed and forced. Note that the native himself is not naturally inclined to routine but his mind is disposed to accept all truth, just as his house is open to all strangers. The good and the beautiful attract him, seduce and captivate him although like the the Japanese he often exchanges the good for the evil, if it appears to him garnished and gilded. What he lacks is in the first place liberty to allow expansion to his adventuresome spirit, and good examples, beautiful prospects for the future. It is necessary that his spirit, although it may be dismayed and cowed by the elements and the fearful manifestation of their mighty forces, store up energy, seek high purposes, in order to struggle against obstacles in the midst of unfavorable natural conditions. In order that he may progress it is necessary that a revolutionary spirit, so to speak, should boil in his veins, since progress necessarily requires the present; the victory of new ideas over the ancient and accepted one. It will not be sufficient to speak to his fancy, to talk nicely to him, nor that the light illuminate him like the ignis fatuus that leads travelers astray at night: all the flattering promises of the fairest hopes will not suffice, so long as his spirit is not free, his intelligence is not respected. 2. What is the meaning of the statement, tila ka kastila? The pernicious example of the dominators in surrounding themselves with servants and despising manual or corporal labor as a thing unbecoming the nobility and chivalrous pride of the heroes of so many centuries; those lordly airs, which the natives have translated into tila ka castila, and the desire of the dominated to be the equal of the dominators, if not essentially, at least in their manners; all this had naturally to produce aversion to activity and fear or hatred of work. 3. What does Rizal mean by saying that indolence in the Philippines is a chronic but not an inherited disease? When in consequence of a long chronic illn ess the condition of the patient is examined, the question may arise whether the weakening of the fibers and the debility of the organs are the cause of the malady’s continuing or the effect of the bad treatment that prolongs its action. The attending physician attributes the entire failure of his skill to the poor constitution of the patient, to the climate, to the surroundings, and so on. On the other hand, the patient attributes the aggravation of the evil to the system of treatment followed. Only the common crowd, the inquisitive populace, shakes its head and cannot reach a decision. Something like this happens in the case of the Philippines. Instead of a physician, read government, that is friars, employees, etc. Instead of patient, Philippines; instead of malady, indolence. 4. What proofs did Rizal give to show that pre-Spanish Malayans were not indolent? -Before the arrival of the Europeans, the Malayan Filipinos carried on an active trade, no only among themselves but also with all the neighboring countries. All the histories of those first years, in short, abound in long accounts about the industry and agriculture of the natives; mines, gold-washings, looms, farms, barter, naval construction, raising of poultry and stock, weaving of silk and cotton, distilleries, manufactures of arms, pearl fisheries, the civet industry, the horn and hide industry, etc. , are things encountered at every step, and considering the time and the conditions in the islands, prove that there was life, there was activity, there was movement. 5. How did it happen that the industrious pagan culture was transformed into that of an indolent Christian culture? -We have already spoken of the more or less latent predisposition which exists in the Philippines toward indolence, and which must exist everywhere, in the whole world, in all men, because we all hate work more or less, as it may be more or less hard, more ore less unproductive. The dolce far niente of the Italian, the rascarse la barriga of the Spaniard, the supreme aspiration of the bourgeois to live on his income in peace and tranquility, attest this. It seems that there are causes more than sufficient to breed indolence in the midst of a beehive. Thus is explained why, after thirty-two years of the system, the circumspect and prudent Morga said that the natives have forgotten much about farming, raising poultry, stock and cotton and weaving cloth, as they used to do in their paganism and for a long time after the country had been conquered! † 6. Why does the city of Hong Kong have more commercial and trade activities than the whole of the Philippines? It has more commercial movement than all the islands together, because it is free and is well governed. The great difficulty that every enterprise encountered with the administration contributed not a little to kill off all commercial and industrial movement. All the Filipinos, as well as all those who have tried to engage in business in the Philippines, know how many documents, what comings, how many stamped papers, how much patience is needed to secure from the government a permit for an enterprise. One must count upon the good will of this one, on the influence of that one, on a good bribe to another in order that the application be not pigeon-holed, a present to the one further on so that it may pass it on to his chief; one must pray to God to give him good humor and time to see and examine it; to another, talent to recognize its expediency; to one further on sufficient stupidity not to scent behind the enterprise an insurrectionary purpose land that they may not all spend the time taking baths, hunting or playing cards with the reverend friars in their convents or country houses. And above all, great patience, great knowledge of how to get along, plenty of money, a great deal of politics, many salutations, great influence, plenty of presents and complete resignation! 7. Was there gambling in the country before the coming of the Spaniards? -Yes, we do not mean to say that before the coming of the Spaniards the natives did not gamble: the passion for gambling is innate in adventuresome and excitable races, and such is the Malay, Pigafetta tells us of cockfights and of bets in the Island of Paragua. Cock-fighting must also have existed in Luzon and in all the islands, for in the terminology of the game are two Tagalog words: sabong and tari (cockpit and gaff). But there is not the least doubt that the fostering of this game is due to the government, as well as the perfecting of it. 8. What are the effects of too many religious festivals on the country? Remember, that lack of capital and absence of means paralyze all movement, and you will see how the native was perforce to be indolent for if any money might remain to him from the trials, imposts and exactions, he would have to give it to the curate for bulls, scapularies, candles, novenaries, etc. And if this does not suffice to form an indolent character, if the climate and nature are not enough in themselves to daze him and deprive him of all energy, recall then that the doctrine of his religion teach him to irrigate his fields in the dry season, not by means of canals but with amasses and prayers; to preserve his stock during an epidemic with holy water, exorcisms and benedictions that cost five dollars an animal, to drive away the locusts by a procession with the image of St. Augustine, etc. It is well, undoubtedly, to trust greatly in God; but it is better to do what one can not trouble the Creator every moment, even when these appeals redound to the benefit of His ministers. We have noticed that the countries which believe most in miracles are the laziest, just as spoiled children are the most ill-mannered. Whether they believe in miracles to palliate their laziness or they are lazy because they believe in miracles, we cannot say; but he fact is the Filipinos were much less lazy before the word miracle was introduced into their language. 9. What other evidence may be pointed out to show the lack of national sentiment? -The very limited training in the home, the tyrannical and sterile education of the rare centers of learning that blind subordination of the youth to one of greater age, influence the mind so that a man may not aspire to excel those who preceded him but must merely be content to go along with a march behind them. Stagnation forcibly results from this, and as he who devotes himself merely to copying divests himself of other qualities suited to his own nature, he naturally becomes sterile; hence decadence. Indolence is a corollary derived from the lack of stimulus and of vitality. That modesty infused into the convictions of everyone, or, to speak more clearly, that insinuated inferiority, a sort of daily and constant depreciation of the mind so that it may not be raised to the regions of life, deadens the energies, paralyzes all tendencies toward advancement, and of the least struggle a man gives up without fighting. If by one of those rare incidents, some wild spirit, that is some active one, excels, instead of his example stimulating, it only causes others to persist in their inaction. There’s one who will work for us; let’s sleep on! † say his relatives and friends. True it is that the spirit of rivalry is sometimes awakened, only that then it awakens with bad humor in the guise of envy, and instead of being a lever for helping, it is an obstacle that produces discouragement. 10. How do we know there was no national sentiment? -Absence of all opposition to measu res prejudicial to the people and the absence of any initiative in whatever may redound to its good. A man in the Philippines is only an individual, he is not a member of a nation. He is forbidden and denied the right of association, and is, therefore, weak and sluggish. The Philippines is an organism whose cells seem to have no arterial system to irrigate it or nervous system to communicate its impressions; these cells must, nevertheless, yield their product, get it where they can; if they perish, let them perish. In the view of some this is expedient so that a colony may be a colony; perhaps they are right, but not the effect that a colony may flourish.

Essay on Medical Assistant is a Rewarding Career - 653 Words

Medical Assistant Being a medical assistant can be a satisfying career choice for those who take pleasure in helping others, have superior communication skills, and are able to multitask. Medical assistants are constantly on the look out to help patients and health professionals. Affection and compassion are personality traits for a career as a medical assistant. Being a medical assistant is a phenomenal career and a rewarding one too. Medical assistants lend a helping hand to a ton of people, whether it be patients or the people of the health department. They work alongside doctors in the hospital or clinic. Medical assistants tend to the patients by assisting doctors. Medical assistants are fond of helping others. Medical†¦show more content†¦They devote a lot of time filling out medical records. In addition, medical assistants schedule appointments for thousands of clients each day. Medical assistants are masters at multitasking. Medical assistants are magnificent at mult itasking. Medical assistants have records for patients. They also scan and file reports. They take notes of why the patient is visiting the doctor’s office. In addition, to the notes they take your blood pressure, height, weight, and temperature. Medical assistants are cross-trained to perform clinical duties such as coding and filling out insurances forms for the physicians (AAMA, 1996). They handle correspondence, billing, and bookkeeping (AAMA, 1996). They assist the physicians during exams and prepare and administer medication as directed by a physician (AAMA, 1996). Medical assistants also remove sutures and change dressings (AAMA, 1996). Medical assistants are essential members of the health department. Medical assistant are all about keeping the patients feeling at home and comfortable in the hospital (Boston Reed College, 2011). Medical assistant have both administrative and clinical duties. Medical assisting is one of the nation’s fastest growing career in the United States of America (BLS, 2014). Medical assistants are excellent at helping people, communicating, and multitasking. The median annual wage for medical assistants was $29,370 in May 2012. The median wage is the wage atShow MoreRelatedU.s. Bureau Of Labor Statistics896 Words   |  4 PagesThe increasing demand for professions in health care make being a surgeons assistant a great career choice. The U.S. Bureau of Labor Statistics (BLS) said that in 2012, there were approximately 98,500 professionals in this field. Although the U.S. Bureau of Labor Statistics (BLS) doesn t provide job outlook information for surgical assistants specifically, it does give information about surgical technologists. In 2012, there were approximately 98,500 professionals in this field. 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