Essay --

It was a hot summer night in the middle of August, me and my good friends just graduated high school and we had an array of graduation parties to attend. It was ten o’clock and my buddies had been drinking for some time now, we all were having a good time dancing, talking, and reminiscing all the good times we had in high school and all the crazy things we did. My buddy offered me a drink and I figured, why not, were all here with our parents and having a good time. Little did I know, this was a start to a very bad night. By mid night, I wasn’t feeling too hot so I decided to take a break and lay down, not ten minutes after laying down I got up and got sick, and it didn’t happen just once. The next morning I woke up and didn’t know where I was or what happened the night before. What I experienced that night was one of the worst things I have ever experienced in my life. Those are just some of small effects that binge drinking can have on your body. In toda y’s society, drinking has become a big problem. Many people think drinking is a social norm. So drink to have a good time, and some people drink because they can’t help it. Binge drinking refers to a high volume alcohol consumption over a short period of time, and is frequently defined as the consumption of four or more drinks at a single sitting for women, and five or more drinks at a single sitting for men. Binge drinking goes hand in hand with physiological effects. Test have shown that binge drinking may put people at risk of coronary heart disease risk, psychiatric morbidity, and cognitive impairment. Infants that are born to a women that binge drank while pregnant are thought to have behavioral difficulties as they grow up (Lim). Along with the short terms of binge drinkin... ... years, researchers have found that binge drinking has a negative effect of the lung as well. Excessive drinking may cause cell dysfunction within the layer of tissue lining the airway, making it hard to breathe for some people. On many campuses, in many bars, and parties all over the world people are binge drinking. Little do they know that what they are doing in extremely bad for their bodies. Some people don’t think twice about it but people should really be concerned about what they put in their bodies. They are at high risk for injury in the short-term due to behavioral disinhibiting, temporary impairment of judgment, nausea and vomiting, and hangover symptoms. It only gets worst in the long run, there are many different long-term effects that can affect them for the rest of their lives. People should really think twice before they start to have a â€Å"good time.†

Culture and Globalization :: Outsourcing, Offshoring, Free Trade

"All that is solid melts into air." This quote by Karl Marx is important in understanding the relationship of modernity, postmodernity, and globalization because the one thing all three terms have in common is that they are ever-changing. The ideas of modernity and postmodernity are always changing along with time, as are the flows of globalization. I think the three terms are ever-changing because they are affected by the world we live in, which is always changing. Since the world is always changing, what is considered "modern" will never stay the same. Everyday new ideas are being thought, knowledge is being created, and new relationships are formed. As long as time keeps changing, the three terms will too. Going back to the quote before, nothing lasts forever. No one really agrees as to what modernity, postmodernity, and globalization really mean. There are various opinions on each term. The only thing people manage to agree on is that postmodernity is a reaction to modernity and that globalization connects everybody in the world in some way. In the article, "Modernity: An Introduction to Modern Societies," it defines modernity with four characteristics. In order for a time period to be considered "modern", it must have a dominance of secular forms of political power and authority, a monetarized exchange economy, a decline of the traditional social order, and a decline of the religious world-view. Each characteristic has to do with a change in what came before it. In order for a society to be considered "modern", it must change completely from the prior society. The ideas of Modernity can be traced back to the Enlightenment period. On page 25 in the article, "Modernity: An Introduction to Modern Societies," it describes the Enlightenment as "the creation of a new framework of ideas about man, society, and nature, which challenged existing conceptions rooted in a traditional world-view, dominated by Christianity." Before that time period, the only thing people were allowed to believe was what the Church told them. During the Enlightenment, people began to think rationally and have their own beliefs. The Enlightenment period began the times of progress we would enjoy to the present time. In the book, "Cosmopolis," on page 14 it says, "We were taught that this 17th century insistence on the power of rationality, along with the rejection of tradition and superstition reshaped European life and society generally.

Rene Magrittes Ceci nest Pas Une Pipe and Les Deux Mysteres :: Art Painting Artist Essays

Rene Magritte's Ceci n'est Pas Une Pipe and Les Deux Mysteres The aesthetic value of Rene Magritte’s paintings is driven by a relationship manufactured by the artist. By specifically targeting an audience who can recognize that a set of established artistic interpretations are being challenged in his paintings, Magritte generates a dialectic argument that attempts to deconstruct Plato’s mimetic interpretation of art. As a result, the painting of a negated representation contained within a painted representation of that same object necessarily appeals to a subjective and not objective desire to comprehend Magritte’s intent. In other words, because we (the audience) know that you (the artist) know that your breaking the â€Å"rules,† a specific interest rather than a disinterested idea of beauty influences the aesthetic judgment of Magritte’s work. The we know that you know concept in Magritte’s paintings Ceci n’est Pas Une Pipe and Les Deux Mysteres effectively illustrates the nebulous connotations of beauty and the difficulty of determining an objects aesthetic value. Because of the complexity of ideas created by the different perspectives inherent in all creative endeavors, critics and philosophers, such as Joseph Addison and Immanuel Kant, have attempted to define the parameters of aesthetic judgment. Consequently, Addison and Kant each developed an argument that identified the parameters of aesthetic judgment and highlighted the sense of taste necessary for the recognition of beauty. As a result, in the interpretation of Magritte’s paintings, both Addison and Kant would conclude-- from different reasons drawn from their respective arguments--that Magritte’s work fails to attain a level of achievement consistent with the beautiful. At the top of Addison’s triarchy of aesthetic judgment or taste is the idea that â€Å"true wit† (an Addison synonym for beauty) is grounded in the â€Å"resemblance of ideas†¦ that gives delight and surprise† to an individual (Addison, 264). Working primarily as a source of literary criticism, Addison’s argument about the judgment of taste appears in his Spectator essays that are nonetheless dedicated to the defense of all â€Å"higher† forms of artistic endeavors and to the supremacy of â€Å"polite society† as the guardians of true wit (Lecture). For Addison, the ability to recognize true wit represented a necessary prerequisite for an individual’s acceptance into polite society. Further more, Addison’s argument implied that the judgment of beauty, although based on an ideal of objectivity, is in part an empirical knowledge gained from the â€Å"rules and arts of criticism† that provided the â€Å"accuracy and co rrectness† for contemporary true wit to exist (Addison, 261).

Middle Eastern Women Rights in Islamic Society

Women Rights of the Middle East â€Å"Life is full of unhappiness and most of it caused by women (Harik and Marston 11)†. For women in the Middle East life is faced with great and unequal odds, as their human rights are limited, due to Islamic beliefs and that of patriarchy. From their daily actions at home to their physical appearance, Middle Eastern women are portrayed as quiet, faceless women veiled from head to toe. While this image is just another stereotype, women in the middle do face many obstacles and challenges of creating their own identity as they are frequently denied a voice in their rights.Living in a society dominated by men life is not, but regardless women in the Middle East, predominantly Muslims, continue to fight for change as they balance their traditional roles with those of modern society. In the Middle East a person’s religion is a way of life, the basis of their identity. It defines a person’s beliefs and morality as it sets strong guide lines for behaviors between both men and women. Without Religion, it is said society would â€Å"fall apart† forgetting about their God and responsibilities that carry their honor.For many religious Middle easterners their faith gives them a powerful sense of who they are. While many feel this powerful sense of support others feel a religion’s rules or morals can also restrict a person’s freedom. This burden tends to fall on women in the Middle East where most religions are developed and led by men (Harik and Marston 53). Followers know as Muslims practice what is known as Islam, the religion of many Middle Easterners. This practice began in the seventh century A. D from the teachings of the Prophet Mohammed (Harik and Marston 54).In the beliefs of Islam it is said that there is only one god and His messenger is Mohammed. The basic practices required by Muslim’s are called the five pillars, in which Mohammed’s revolutionary teachings express that a ll people are equal in God’s eyes. This meaning that men and women of all classes should share the same spiritual rewards as well as sacrifices. Not only are Muslims expected to live pure and modest lives but they are also to serve God by working for social justice. This is something thatMuslims don’t abide by as women rights as still to this day faced with great injustice (55). Men seem to hold absolute power leaving women with few, if any rights. This leaves women feeling unvalued and treated as little more than piece of property. In Mohammed’s revolutionary teaching women are also to be protected and treated equally by men yet in many countries of the Middle East they do not (58). For women marriage is a great arrangement as in order to marry someone a male guardian has to grant approval.The minimum age for a girl to get married is seventeen but judges can also marry a minor girl with consent of her father. Muslim women may not marry a non-Muslim but for a ma le its ok to (Afary). Besides some of the issues women may face in their her relationship, there are other is handling your classes Middle Eastern / Muslim women faces. For instance women in traditional lands such as Saudi Arabia are to remain strictly obedient to men (Harik and Marston 59). Under the Taliban women have to wear a burka giving them restrictive head to toe covering.As appose to that of a lighter veil in which is more common in urban centers. The enforcements of these laws are usually done by religious police and the ministry. If women are to go against these actions then women are severely beaten for showing their wrist, hands, or ankles. They are also tormented for begging in the streets as they are left with nothing but their own will (Afary). Many inequalities still do exist within the Muslim society. In Muslim societies such as Kuwait, women face issues with their right to vote and their right to run for political office.Under the reading of Islam it is interprete d by Kuwait’s that women are forbidden to hold a position of authority, but this interpretation makes no senses as under Islam it really states people are all equal (Korman 94). Other Kuwait’s believe that women are voting through their father or husband who cast a vote for the entire family not leaving a women’s voice unheard (95). Two great issues for women as we can see have been the right to vote and the right to run for political office.This was acted on in the year 1999 by Sheik Jaber III, past ruler of Kuwait, who issued a royal decree granting women the right to vote. Unfortunately, on November of 1999, the National Assembly voted down the measure, due to time, claiming it was not right to grant those rights for Kuwaiti women yet (Korman 94). Yet inequalities may not be the case for women in more westernized nations as they receive greater freedom (60). This is where the great diversity between modernist Muslim’s and conservative Muslim’s c ome in.Modernist Muslims argue genuine Islam is compatible with modern west society and political ideas such as democracy and the equality of women. The views of women in society are supported by revelations of the prophet Mohammed. On the other hand we have conservative Muslims where they believe in following their traditional ways and those rules set out by the patriarchal society based on strictly Islamic ideas (61). For most Middle East largely traditional and more prevalent among educated and progressive Muslims there is a strong movement called Fundamentalism.In Kuwait, conservative Muslim women wrestle with other groups that find ways to reconcile modern practices with Islamic tradition. This struggle has heated up in the last years since the Gulf War, as it reflects the intense debate regarding women’s rights (Korman 94). To Westerners, Middle Eastern women are what the media has always chosen to reflect on dressed in black veils, subordinate to the men of their famil ies and oppressed by their societies and state alike. It is rare that the diversity in the Middle East is shown, let alone when it pertains to women .As with everything else in the Middle East, the situation is full of conflicting images. Though Kuwait is situated in the most conservative part of the Muslim world, Kuwaiti women drive, are allowed to travel alone, and enjoy a central role in their own families. Yet this does not seem to be new or controversial to the conservative Kuwaiti society (Afary). In the year 2000 women have been able to vote in almost every country except in Saudi Arabia and Afghanistan. Women in Kuwait have were promised the vote, but lost their right in a 199 Parliament vote on the issue.Kuwait lacks an organized women’s rights movement but they have been working to uphold a committee that has not yet resumed full activities since the Gulf War. Women’s social cultural society- committees dealing with cultural affairs, social activities, while statistical studies on women have shown cases of Kuwaiti women married to non- Kuwait’s receive (Country reports on human rights practices for 1993). Middle Eastern women have become politically active in recent years. During the Gulf War in which, women’s groups protested against the Iraqi occupation.They protested on government policy’s buy constant marches on the National Assembly pressuring them to reform the right for them to vote (Korman 95). Many women fear they won’t be able to run for political office, a compromise, decided upon by members of parliament. Thankfully the Women Affair committee and Union of women societies have given women a voice in political affairs. From inequalities to great mile stones made, tradition and change has come long ways for Middle Eastern women and Muslim women. Over the years women have gone from being treated as a piece of property to being treated as actual human beings, equal to men.Although many improvements hav e been made in the way Middle Easterners see a Muslim women’s role in society, there continues to be discrimination towards women in the modern and traditional Islamic society. Regardless of the battles these women may face, Middle Eastern women to this day continue to fight for their rights in hope that one day their traditional roles will balance out with modern society. For now Middle Eastern women will struggle in order to succeed for their future rights and for those of future women.

“Organizations need strong leaders and a strong culture” Essay

In this essay, I am going to critically analyze the importance strong leaders coupled with a strong culture has within organizations. In doing so, the argument is built up of several contextual layers defining the significance that heavily immersed cultures along with well driven leaders has on the operational and interactional functioning’s of an organization but most importantly its employees. However first and foremost, it is believed that Post Bureaucratic management practices shape the construction of individual values and beliefs, ultimately depending on which cultural enrichment management will adopt. Furthermore, the abuse of power leaders may espouse may inflict adversarial repercussions upon the cultural framework embraced by the organization. Therefore this initiates a direct sequence of employees challenging De Facto power by engaging in managerial discourses, which repudiate against cultural structures, causing hierarchal movement. Whilst, firmly substantiating that strong culture’s lead by strong leaders build the inner mechanistic functioning of an organization, throughout this essay, in Section One I shall illustrate the importance of Post Bureaucratic mechanisms and the internal relationships they have with culture and leadership. Moreover in Section 2, I will attempt to expose how power is used as a possession, rather than a relationship between people. Lastly, in order to logically complete my argument, I will define how resistance is seen to be a ‘reactive process’ whereby people embedded in power relations actively oppose initiatives enacted by others (Jermier et all 1994:90) Section 1 It is believed that having such a widely shared integrative culture in organizations is often viewed as a panacea for management and a recipe for corporate success (Peter and Waterman 1982) In relation to this statement, a good culture coupled with a intuitive leader will only set out a positive regime of truth, that will undoubtedly allow the emergence of a cultural  landscape to ensure conformity is consistent to all who belong to the organization. In order to achieve such an ambition, organizations embrace Post Bureaucratic mechanisms, which are depicted as a set of normative controls that stress the importance of socialization, enculturation and identification with company objectives. (Josserand, Villesà ¨che, & Bardon 2012) However the most pressing point to highlight is the fact that Post Bureaucratic mechanisms heavily entail the involvement of cultural promotion, which further aims to propel culture onto center stage. Ultimately, this means that for people to function within any given setting they must have a continuing sense of what the reality surrounding them is about (Pettigrew 1979) Herein, this tells us that culture provides a source of organizational ‘common sense’, upon which members draw to when deciding where, when and how to act. (Clegg, Kornberger & Pitsis 2011) Therefore social interaction must be conceived as the negotiation of meaning, which inevitably formulates and continues the growth and extension of leadership abilities and culture amongst members of an organization. Moreover social interaction may also be characterized as an organization of instrumental relations, resulting in the formulation of various relations or relationships amongst not only members of an organization but also identification in a corporate alumni network. Hence, repetitive symbolic activities are drawn upon by organizations to maintain the stability of the social system, which has a fundamental obligation to create and recreate the system. (Rosen 1988) Making direct reference to Michel Rosen’s journal article: â€Å"You asked for it: Christmas at the Bosses Expense†, the use of ceremonies and rites, being the Christmas party encompasses a latent function, which directly aims to enable a state of partial suspension of normal structure relationships in which culture emerges as an organizing principle underlying agency membership. Lastly, despite Post Bureaucratic mechanisms promoting an enterprising culture, more importantly it imbues humanistic values of autonomy, flexibility, confidence and trust that ultimately carry the intent to urge employees to take on responsibilities (Josserand, Villesà ¨che, & Bardon 2012) However, it should be undoubtedly emphasized that managers must inhibit the appropriate leadership qualities that will enable themselves and employees  to share a common relationship, in turn directly allowing them to control and frame their subjectivity in order to align one another’s relevancies. Subsequently this is achieved through leaders identifying culture, as an asset to form a paternalistic relation with their employees, as such can be debated to ignite a desirable urge to be apart of the community the organization instills. Furthermore it should be accentuated that the â€Å"Path Goal Theory† of leadership, is imperative to a successful relationship between employer and employee. It is noted as the physiological and technical support that managers provide as leaders, which ultimately intends to motivate employees by helping them understand that their needs and expectations can be fulfilled through the performance of their jobs. (Clegg, Kornberger & Pitsis 2011) Section 2 In todays business realm the sociological treatment of power has the ability to perpetuate a substantial impact on the interrelation and operational processes of an organization. In support of this statement, it is elemental to treat power as a property of abstract systems, as its complexities must not only be precisely managed but also more importantly understood. Therefore it is clear that the conception of power has the capability to â€Å"make or break† an organization as Giddens argues that â€Å"the notion of power is logically tied to that of action, and in its widest sense, power refers simply to the ‘transformative capacity’ of human action†. (Knights & Roberts 1982) Given this fact, we are able to argue that power has the fortitude to develop, refine or revolutionize an organizational landscape. Accordingly it is paramount that power should be treated and only applied amongst the confinements of a relationship, rather than kept as a possession to an individual. It is this underlying complexity that sparks much conjecture throughout organizations and cultural foundations. Specifically, when power is treated as a possession the direct result is that of the ignition of conflict, which can be depicted as a threatening hazard that has the ascendency to topple even the most successful organizations throughout the world. Firstly it is important to point that the individualistic conception of power is concealed within managers in which it is defined as the way that resources of ownership and control are employed in attempt to coerce labor into compliance. (Knights & Roberts 1982) This is formally known as coercive power, which is understood to be the power someone has over another, ultimately meaning the denial or removal of individual choice. Furthermore coercion â€Å"requires the active submission of one person to another†¦Ã¢â‚¬  (Russ 1980:7-11) as such a thought holds the aptitude to administer alarming repercussions throughout an organizations culture. This is largely due to the fact that â€Å"equal attempts at coercion may lead to more or overt forms of resistance† (Russ 1980:7-11), a discomforting scenario that will not only cause a severe backlash against the leadership circle, but also hold the potential to eclipse the current operational success of the business. Essentially, due to the low trust dynamics, a regressive spiral of attempted control and counter control (Fox 1974) will further impede negatively on the business, ultimately throwing the culture into an unhealthy state of affair and the leadership hub at risk of being overthrown. In addition, another essential point to mention is the affiliation the notion of mainstream culture has with coercive power. As stated above, the sociological treatment of power has the potential to inflict adversarial effects if not effectively managed by administrators of an organization. Alternatively, culture is believed to create consistency and reduce conflict. However coercive authority, contradicts the view of mainstream culture, as it arguably does the total opposite. If it is believed that if organizational structures, strategies, regulations and policies frame the behavioral intents of employees, then members who belong to a hierarchy dominated by coercive power, will not only reject to be consistent with company norms but also increase conflict. This is supported by the belief that culture brings people together: it ensures they all think alike, feel and act in relatively similar ways. (Clegg, Kornberger & Pitsis 2011) Similarly, also by correlating coercive power with mainstream cultures, it highlights the inadequate and defective leadership attributes it promotes. Cultural engineering is undertaken by senior management and disseminated  downward causing a spiral effect. (Clegg, Kornberger & Pitsis 2011) Therefore culture can be interpreted as a management ‘lever’, a means of ensuring organizational goals are instilled and accepted by its members through the allurement of its culture. (Brewis 2007) Essentially, to make leadership effective, a leader must undertake in authoritative power, which is a more realistic understanding of interdependence in organizations (Knights & Roberts 1982) What this means is that a mutual recognition of employer employee relations is shared, causing members to accept the advice and direction of others rather than opposing. A unique feature of the relationship is that authority cannot be imposed nor possessed, but exists only as a quality of the relationship. (Knights & Roberts 1982) However mutual manipulation may occur when someone attempts to elevate their power above the mutual trust, therefore implying it is imperative to maintain the reciprocal of rights. Lastly this has an overwhelming influence on the culture, as all participants obtain a sense of authority and belonging. Section 3 With regard to coercive power, and the debilitated ramifications it inflicts on an organization’s cultural arrangement, it can be condoned to believe that members will engage in more overt forms of resistance. Essentially, what this points out is the creativity of employees resisting increasing control of the labor processed by management (Prasad and Prasad 2000). Therefore resistance can be directly associated with defective leadership, as even though management believe they hold the right to produce the policies that â€Å"they† want, it doesn’t mean its members will agree. Given these facts, work groups use resistance to induce what they want, the indispensible adjustments required for relatively smooth and everyday functioning in the workshop. (Courpasson, Dany & Clegg 2011) More importantly, despite the act of resistance producing a common interest in opposition to management, it simultaneously results in more resistance (Burawoy 1982), clearing professing the viral empowerment it professes amongst members of an organization. Hence, this approach conceptualizes resistance as an irreducible opposition between members and management, clearly endangering the foundations of any cultural environment inhibited by an organization. Touching upon the previous paragraph, resistance is a direct result of the enmeshment of exploitative relations (Courpasson, Dany & Clegg 2011). More importantly, this allures members to engage in managerial discourses, which operate against the cultural and ideological controls that frame, a company (Thomas 2009) and craft new identities, which challenge De facto Power (Ewick and Silbey 2003). Ultimately this causes dysfunctional freezing of an organization, a direct cause of members participating in â€Å"distancing† themselves from the company’s ambitions and requisites until change has transpired. Nevertheless this can be seen to benefit the organization as a whole, as employees now have the capacity to accede their desires. In relation to culture, it is imperative that members concerns are meant in order to achieve optimum business success; therefore managers seek to secure compliance through meeting employee’s sentiments and desires. Subsequently, it is vital for cultures to obtain core values and presuppositions that are widely shared and acted on (Peter and Waterman 1982), however by managers thriving on the elevation of power and exploitation, it only contradicts what a good culture should be about by going against group norms. Drawing closely to theorists ideas, it is believed that â€Å"if you forged a strong culture that incorporate all organizational members in shared beliefs and commitments – everything else good, morale, performance and results should follow†(Peter and Waterman 1982), clearly exposing the importance of effective and understanding leadership. Lastly, it should be accentuated that improvement in productivity and quality would accrue when corporate cultures systematically align individuals with formal organizational goals (Peter and Waterman 1982), but arguably wont be reached if members are continually constrained by the corporation. Overall with all of the above being discussed, one could conclude that Human skill is a pre requisite of what a strong leader should acquire. An approved culture will only occur if everyone is integrated into one managerially designed structure and the result, a superior performance. However this is  can be deemed only attainable if leadership has the ability to work with people, meaning to be sensitive to the needs and motivations of others, and taking into account other needs in ones decision making (Clegg, Kornberger & Pitsis 2011) a clear contrary to what coercive power achieves. However, it could be argued that such leaders enjoy the hierarchal separation between themselves and lower level employees, as the process to both lead and yet also work alongside them is an ongoing struggle. Conclusion In summation, I have come to the conclusion that it is inevitable for an organization to parade operational success without some sort of formulation of a strong culture espoused with strong leadership. Despite Post Bureaucratic management practices shaping the construction of individual values and beliefs, I believe it is imperative for the leadership hub of any organization to be effectively aware of the on going relationship its shares with its members. For any organization to achieve corporate success the notion of culture should be heavily identified and all components that it contains must be exercised accordingly. Ultimately, if managements leadership qualities are deemed to be strong, the culture constructed must comprise a set of deep, basic assumptions and beliefs as well as shared values, which will enable members to attain a sense of not only identity but also more importantly provide them with heterogeneous ways of making decisions. Therefore bringing my essay to a close, it should not be forgone that an organization requires a strong culture and strong leadership. Reference List Articles 1. Burawoy, M. 2001. Donald Roy: Sociologist and working stiff. Contemporary Sociol. 30(5) 453-458 2. Courpasson, D., Dany, F. and Clegg, S. (2011) Resisters at Work: Generating Productive Resistance in the Workplace,  Organization Science, Articles in Advance: 1–19. 3. Ewick, P., S. Rayner, eds. (2003) Narrating social structure: Stories of resistance to legal authority. Amer. J. Social. 108(6) 1328-1372. 4. Fox, A. (1974) Beyond Contract: work, power and trust relationships. London: Faber 5. Josserand, E., Villesà ¨che, F. Bardon, T., (2012) Being an active member of a corporate alumni network: a critical appraisal, pp. 31-55 6. Knights, D. and Roberts, J. (1982) The power of organisation or the organisation of power? Organisation Studies, 3(1): 47-63 7. Prasad, P. A. Prasad. (2000) Stretching the iron cage: The constitution and implications of routine workplace resistance. Organ. Sci. 11(4) 387 – 403 8. Russ, V., (1980) Positive and negative power; thoughts of the dialectics of power, Organizational studies 1/1:3-20 9. Rosen, M. (1988) You asked for it: Christmas at the bosses expense, Journal of Management Studies, 25(5): 463-480. Books 1. Brewis, J. (2007) Culture in Knights, D. and Willmott, H. (eds), Introducing Organizational Behaviour Management, Australia Thompson: 344-374. 2. Clegg, S., Kornberger, M., and Pitsis, T. (2011) Managing & Organisations: An Introduction to †¨Theory and Practice, 3rd Edition, London, Sage (Chapter 6), pp. 224 3. Clegg, S., Kornberger, M., and Pitsis, T. (2011) Managing & Organisations: An Introduction to †¨Theory and Practice, London, Sage (Chapter 4), pp. 133 4. Jermier, J. M., D. Knights, W. R. Nord, eds (1994) Power in organzations. Routledge, New York. 5. Thomas, R. (2009) Critical management studies on identity: Mapping the terrain. M. Alvesson, T. Bridgman, H. Willmott eds. The Oxford Handbook of Critical management studies. Oxford University Press, Oxford, UK, 166-186 6. Peter, T. J., & Waterman, R.H. (1982) In Search for excellence: Lessons from Americas best-run companies. Warner Book, New York.

Importance of Learning English

TASK 1A Letter to my teacher I would like to read something that increases my interest of the world society. A literary work that will have an effect on how I see things and what I decide to do later in life. I would like to read a text that contains of a world conflict, politics, human rights or enslavement. I have read â€Å"A Thousand Splendid Suns† by Khaled Hosseini and I would like to read a factual text that has the same effect on me. I got as involved as a 15 year old from Norway could, learned more about it and took part of discussions online.The book changed my life in many ways as got a newfound respect and understanding towards developing countries. I also learned a lot about myself as a person. I learned that I want to make a difference and work as a lawyer in the UN. If I were to pick up a book today, it would have been a book about conflicts in Africa. I would like to learn more about it and try to figure out what that could have been done, and what must be done to prevent future conflicts.I believe discussing in a group session about casualty and our own opinions is going to make students, and myself, more comfortable with expressing our own ideas and how we see things later in a professional life. Having debates and discussions in class leaves the students no other options than to actually study the text and get involved. I expect that the reading project enriches my inner world, improves my grammar and my spelling. Reading gives us access to knowledge and power and can provide a lifetime of enjoyment.I also want to get a better understanding of why our world society has come to what it is today and why there are so many differences crosswise of our cultures. Especially when we are so connected in other areas like import and export, technology, the entertainment industry and communication via Internet. I want to learn how to envision our society decades ahead so that I can do my duty as a citizen and take part of the community. I underst and I may not get all of my expectations fulfilled in just one literary work, but it certainly is a start. TASK 2A The great power that comes with the English languageEnglish surrounds us every single day, whether it is through a novel, texting, chatting online, articles, slang or music. It is a widespread language that most of the non- English speaking countries use as a communication tool with other non- English and English speaking populations. Not only is it because of the United Kingdom’s colonies that English is so widespread, but also because of the great power that came with it. To this date the United Kingdom and the United States of America have had a huge impact on the world because of their literature, business opportunities, ideas for a functional society and their entertainment industry.But why is it so important for us to learn English? Communication is a keyword when discussing the importance of reading English. On the World Wide Web English is the main langua ge and on most Internet pages it is crucial that one can understand English. For instance, most of the industrial world uses the internet to stay connected, therefore being able to understand English is more crucial than ever. From a social standpoint, people who do not know how to read or write English could have big difficulties on a daily basis. For example, they often have trouble travelling.Consequently, those who are English illiterate may not be able to explore new cultures and this could keep him or her from experiential learning. The media gives people the opportunity to learn new information about the world, people, events and places. In a working life, it is important to know what is going on in the world in order to be successful, and the medias main language is of course English. With good English skills, one can also expand their companies’ horizon with international partners, which is followed by even more success.The companies can take part of a bigger interna tional community and speak to a greater public. On a global perspective, the English language in working life can also help prevent some of the poverty problems the world is facing. In addition to helping poor populations out of troubled areas, the poor society can through English communicate with other industrial countries and get collaborations in order to help not only individuals, but a society as a whole. This also helps future generations. Another thing is that some of the African countries only have 13 % gender equality because the women are unqualified.With good English skills, they could have left the country to study abroad, then return to their homeland and work for the government. The president of Liberia, Ellen Johnson is the first female president in any African country, and she studied abroad. It is important to understand that most of the responsibility lies with the government of the developing countries, but that in order for them to get there; they need not only i nformation but also knowledge on how to introduce the English language to their population.To improve my English skills, I believe I should read for enjoyment. Reading more will speed up the development of general knowledge, vocabulary and verbal fluency. Clark and Rumbold (2006, p. 6) states that reading for our own enjoyment is ‘reading that we do of our own free will, anticipating the satisfaction that we will get from the act of reading. It also refers to reading that having begun at someone else’s request we continue because we are interested in it. ’ Reading for enjoyment gives a positive attitude to reading, and the more you read the better you get.Another important factor when improving my English skills is that I have to use the language orally. This will help expand my vocabulary and improve pronunciation. There are many reasons why people should learn English. Great writing skills are sure to earn respect. On the contrary, poor writing will be difficul t to understand, and will leave a bad impression about the character. On a global perspective, it is fascinating to see how English skills can affect not only an individual, but a whole population.In addition to this, learning English will enrich your character and make you more wanted in a business context. References http://alla-kondrat. suite101. com/importance-of-good-writing-and-reading-skills-a97681 Updated: Feb 21, 2009 http://www. dailymail. co. uk/news/article-2122007/Illiterate-Britain-One-adults-struggling-read-write-t-use-chequebook. html Updated: 10:13 GMT, 29 March 2012 http://www. decd. sa. gov. au/literacy/files/links/Reading_for_Enjoyment_9_1_1. pdf Updated: Resource Paper: Consultative Draft November 2010 http://www. globalis. no/Land/Liberia/(show)/mdg Updated: unkown

Buddhist, Confucian, and Taoist Views on Benevolence Essay

Benevolence can be defined as the moral inclination to be kind and compassionate. If people could control their malicious behaviors and focus on participating in acts that are solely beneficial to humanity, the earth would be much more prosperous. Being kind to others gives us a feeling of contentment that is otherwise unattainable. Receiving compassion and kindness provides us with a sense of gratitude and wellness that many cannot help but share with others. No one enjoys being the subject of someone else’s ill will. This is why moral codes such as (but not limited to) Buddhism, Confucianism/Taoism have emerged. If everyone followed any one of the previously stated practices, it would be much easier for humans to grow and develop as a whole because there would be fewer causes of our discontentment. The Buddhists’ ultimate goal is to end suffering by achieving enlightenment, or nirvana (Kessler, pg. 186). Benevolence is indefinitely required to reach this state. Enlightenment can only be obtained by recognizing the Four Noble Truths. This basically states that life is suffering, which is the result of bad karma caused by malevolent actions that are driven by natural human desires. The end of desire will inevitably be the end of suffering. The only way to end suffering is by following in the footsteps of Siddhartha Gautama’s enlightenment (Kessler, pg. 166). This method of bringing an end to suffering is otherwise known as the Eightfold Path, or the Way of the Buddha. In order to obtain the same enlightenment, Buddhists are required to uphold a strict set of rules regarding the way to behave as a beneficial member of society, including â€Å"right view, right thought, right speech, right conduct, right livelihood, right effort, right mindfulness, and right meditati on.† (Kessler, pg. 224). The most devout Buddhist possesses immense self-control and discipline in attempt to live the purest, least harmful existence possible. A good example of the ideal Buddhist is the bodhisattva. Bodhisattvas have reached the ultimate level of moral purity, kindness, and compassion toward the world and therefore live to relieve people from suffering (Kessler, pg. 170). Concerning overall kindness and compassion, the fate and preservation of the entire world should be taken into account before performing any act. No living being should ever be harmed or killed. One should never steal from another, but may receive gifts openly. Buddhists should be chaste, truthful, and fair. They are required to keep peace among people if necessary. A devout Buddhist would never speak to someone in a discourteous manner, including sharing erroneous information (Kessler, pg. 185). This moral code practiced by Bodhisattvas is directly concerned with the wellbeing of the world through good deeds, which leads to the end of eternal suffering, according to the previously stated teachings of the Buddha. Another influential teacher of morality and obtaining widespread human prosperity is Confucianism. The Way, or Tao, is the Confucian concept of human nature. The Mandate of Heaven is dictated by the fact that humans, by nature, want to obtain balance and harmony in the world, which is possible beginning with harmony within the self. Harmony within one’s self leads to harmony among other people, which results in the harmony of natural phenomenon, and thus the world is harmonious. This requires that all human emotional conditions be in balance. Although the notion is truly inconceivable, this can be most closely described as the Confucian concept of heaven. People must be understanding and compassionate towards one another, and make sacrifices for the greater good. When this is achieved, human flourishing is then possible. People are either intelligent enough to possess the sincerity of the way, or they can be instructed to do so. Humans are all capable of making a contribution toward achieving the order of the Way, which results in spiritual salvation (Kessler, pg. 242-243). The most important way this goal is to be achieved by the followers of Confucian teachings is through sacrifice. An honorable person intends to sacrifice in order to spread good will to the earth. This helps emphasize the responsibilities all humans have to maintain peace and harmony in the world for the well being of everyone (Kessler, pg. 240). Humans are born into different ranks, which must be taken into consideration, but the overall goal of Confucian teaching is to uphold the moral obligation of goodness. Elders and authority figures are to be respected in accordance to the Confucian way. For example, a child is respectful to a parent because both are needed to maintain balance in the family. This plays a crucial role in the functionality of the family unit. The same notion can be applied to the citizen and his governing body. The citizen is obedient to the government because defiant behavior would lead to chaos (Kessler, pg. 242). The Buddhist and Confucian doctrines are similar in many ways. The ultimate goal of both sets of teachings is the same: human benevolence leads to moral salvation and the well being of humanity. Renunciation plays a major role in the overall intention of both parties. The crucial difference between the two is the source of the regarded texts. Confucians’ fate is subject to the government no matter what. They pay respect to all people, but understand the necessity to respect the upper class because they play a major part in the well being of the whole. The elders and authority figures â€Å"take care† of the younger or less fortunate. Buddhists focus more on solitude and undergoing suffering for the greater good. They go as far as to give up normal eating habits as to refrain from any selfish behavior that may lead to bad karma. Confucians also undergo suffering, but do not give up basic human desires for the benefit of others. They are undeniably considerate. Any feeling that one would not enjoy feeling would never be bestowed upon someone else. No form of extreme asceticism required of Confucians as it is sometimes in Buddhism. Rather, Confucian success is more important to human flourishing. Although true, both moral concepts have the same intended outcome of benevolence toward everyone. Works Cited Kessler, Gary E. Ways of Being Religious. Mountain View, CA: Mayfield Pub., 2000. 166+. Print.