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Dementia care Essays

Dementia care Essays Dementia care Essay Dementia care Essay The public outdoor universe is seldom conceived of as an appropriate scene for a individual with dementia’ : Critically discourse this statement with mention to your reading and pattern or caring experience. Use at least one instance survey or sketch of up to 350 words taken from your pattern or caring experience. This should back up your statement and illustrate either the chances and/or the challenges of accessing the out-of-doorss. Assignment to be: 2500 words Peoples with dementedness have the right to a dignified, healthy, safe, and friendly environment where they are treated as peers regardless their increasing age or decreasing capablenesss. ( Mitchell et el. , 2004 ) . They can still keep their abilities to get by independently throughout the early or mild phases of dementedness. They still have the desire to remain independent and have control over their ain lives. It is indispensable for people with dementedness to see regular mental and physical exercising to maintain their heads and organic structures active and to keep societal contact. If the streets in their vicinities are non designed to run into their demands they will be trapped in their places, because their antecedently safe and unafraid vicinity changed into a harmful and unsafe environment. There is an increasing demand better urban design through the Local Planning Authorities, as such urban contrivers should take in consideration the deduction of non merely normal agei ng but they should enable persons with assorted types of cognitive damages to keep their independency ( Burton A ; Mitchell, 2006 ) . Effectss and challenges of dementedness Physical, mental, and psychological alterations are due to the ageing procedure, and can embrace several little damages in hearing, vision, ability, mobility, and memory. These affect senior individual’s ability to populate in their milieus with easiness. This is even more hard for persons with dementedness because they have to get by with both the normal ripening effects and the challenges of dementedness that cause a menace to their personhood and consequence in the loss of individuality ( Burton A ; Mitchell, 2006, Chaudhury, 2008 ) . Dementia pose a figure of behavioral, personality, and cognitive alterations for illustration restlessness, agitation, depression, and anxiousness. There is a typical diminution in physical and mental abilities. They develop a typical manner of mobility in the signifier of an unsteady scuffling gait with a hunched position, ever looking down and as such they are non cognizant of their milieus. Dementia besides result in sensory damage which c an include hearing and vision. Colour agnosia is frequently intensified by dementedness, dark colorss and combinations thereof is hard to separate. There might besides be impaired depth perceptual experience, crisp color contrasts or forms on the land will be interpreted as stairss or holes, shiny or brooding surfaces looks slippery and moisture, buzzy designs or insistent lines will do giddiness and that can ensue in trips or falls. The mental diminution in dementedness is lasting and incurable, it might come on bit by bit and ensue in unpredictable physical impairment. During the mild to chair phases their short-run memory is really delicate and their long-run memory remains acute ( Burton A ; Mitchell, 2006 ) . Negative feelings The statement, The public outdoor universe is seldom conceived of as an appropriate scene for a individual with dementia’ said it all. There are presently over 750,000 people with dementedness in the UK and this is predicted to lift to about 870,000 by 2010 and over 1, 8 million by 2050 . ( Burton A ; Mitchell, 2006, p. 27 ) . But people with dementedness is disabled and disempowered by the unfriendly and insecure environment, it does non run into their cognitive damage demands, which is ignored. Accessibility for these persons have become a immense job, there is positive transmutations for normal disablements but non effectual plenty to take into consideration the different barriers for persons with dementedness and their alone damages. Burton and Mitchell ( 2006 ) found that persons with dementedness experience negative feelings that include fearfulness and anxiousness. This is due to the fright associated with their diminution in mobility and vision. Burton and Mitchell be sides indicated the complications and hazards presented by bing metropolis environments for case irregular pavement, hapless seating, no shelter, steep slopes, a deficiency of signposting, and bikes on pathwaies. The psychological and societal troubles are besides serious obstructions for illustration, hapless coach services, unavailability of local stores, inadequacy of lavatory services, and the possibility of acquiring lost. Changeless noise of heavy traffic flow disturbs the individual with dementia’s hearing and has an influence on their concentration. Unexpected, loud sounds frequently frighten them. Another no-go’ installation is the traveling staircases in any public edifice, it hinders a individual with dementedness who suffers vision-impairment to judge the staircases distance and velocity. ( Blackman et al. 2010 ) Sketch The above findings support the lovingness experience in my pattern in that the public outdoor universe is non an appropriate scene for a individual with dementedness, they do see obstructions and challenges on a day-to-day footing when accessing the out-of-doorss as proven in my sketch: One of the occupants, Mr X, in my attention scene has been sing Schizophrenia for many old ages and he has besides diagnosed with Vascular Dementia. He was from the local country and really familiar with the vicinity and community and is good known by some of the locals. He had free entree in and out of the Care Home for many old ages but late we received a phone call from a local store that informed us that Mr X had lashed out towards one of their staff members who approached him to back up and steer him. At one phase Mr X entered a private belongings without consent. He besides developed some hurts on his lower legs and custodies and besides got on the incorrect public conveyance. It was non really pleasant to affect the constabulary to turn up Mr X and to steer him back to his ain place. After detecting Mr X’s alteration in behavior we determined that there was a impairment in his physical and mental operation, for illustration he could non retrieve where a lavatory installation was available and used the ally of the local store. He besides entered a private belongings because that was his old place. Due to the uneven paseos he besides tripped and fell, wounding his legs and custodies. Furthermore, Mr X could non read or understand the electronic screen at the coach halt doing him to utilize the incorrect public conveyance. We had to affect Mr X’s General Practitioner to reexamine his medical intervention and harmonizing to the statute law we had to remake his hazard appraisals. Out of experience and observation we are cognizant that a individual with dementia experience bad yearss and good yearss, and it can be debatable to stipulate at what stage their dementedness has developed. But Mr X still has the capacity to do his ain determinations and as such he decided to go on with his day-to-day visits to the local vicinity as normal. We understand and back up his determination, because this day-to-day modus operandi walk about’ was really critical to keep his self-respect, independency, and his quality of life. However, Mr X agreed to inform staff when he is go forthing the installation and when he can be expected back, following the internal place policy to maintain him safe and secure. Positive transmutations As mentioned above there was positive transmutations for normal disablements, the UK Disability Discrimination Act updated in 2005 affected a alteration in attitudes towards design for disablement in order to run into the demands of anyone with disablement. Accessibility has become the most of import job because of the increasing population of older persons and more positive attitudes towards disablement in general. Recently the mission for dementedness friendly communities received an sweetening from the Prime Minister’s Challenge on dementedness: a national challenge. In his challenge the Prime Minister highlighted three cardinal countries ( see Prime Minister’s Challenge, 2012, p.5 ) Driving betterments in wellness and attention. Making dementedness friendly communities that understand how to assist. Better research. Mitchell ( 2012 ) identified merely six undertakings that have addressed the dementia-friendly design of vicinities. That includes a three twelvemonth research undertaking, which was sponsored by the Engineering and Physical Sciences Research Council ( EPSRC ) . Persons with dementedness and older people in the community were straight involved, through escorted walks around their ain vicinities and in depth interviews. During the research the vicinities were measured, mapped, and evaluated by utilizing a developed checklist of environmental characteristics. This research identified six cardinal design rules that are necessary and required to do the streets and vicinities more dementia friendly. The streets need to be safe, comfy, accessible, familiar, legible, and typical ( Burton A ; Mitchell, 2006 ) . Acquaintance The roads and out-of-door environments and characteristics should be recognizable and easy apprehensible by older persons, particularly for the individual with dementedness who experience confusion, spacial freak out, and memory troubles. Persons with dementedness do non recognize modernistic unfamiliar designs, they are used to traditional designs with the chief entryway confronting the street with normal singing doors and non go arounding or skiding doors. They besides fail to recognize modern designed street furniture, for illustration modern coach shelters, telephone boxes, or an automated Superloo’ ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . To accomplish acquaintance in the outdoor environment the followers can be done. Long-established streets can be maintained, local manners, stuffs, and signifiers should be used for new developments, and any alterations should be incremental and on a minor-scale ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . Discernability Legible roads refers to an easy to recognize web of waies and junctions with simple, obvious marks and noticeable, unmistakeable characteristics. Some persons with dementedness sub-consciously use assorted techniques to happen their manner. These include visualizing their path through mental maps, path planning by utilizing the same path every clip, and they can follow symbols that are realistic and clear. Most persons with dementedness find it hard to follow or understand the outdoor marks. A bunch of marks is really confusing and hard to read and understand. Peoples with dementia prefers straightforward, simple marks fixed to the wall. For illustration the station office mark is familiar and the coloring material is acceptable for people with color agnosia. Another technique they tend to utilize in order to happen their manner is familiar landmarks and environmental characteristics, such as the letterbox at the corner or a street cafe . It can go on that persons with dementedness g et lost at times, that is due to confusion, freak out, or distractions like sudden loud noise that causes a interruption in concentration ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . To accomplish discernability in the out-of-door environment, streets should be laid out on an irregular grid form, staggered and this will let the connexion of paths that is easy to understand. Forked and T-junctions decrease the sum of paths and offer focal point points at the terminal of the roads ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . Peculiarity Distinctive streets replicate the community’s character through the usage of a assortment of characteristics, colorss, signifiers and stuffs that provide the edifices and streets with their ain character and individuality. It is indispensable for people with dementedness to follow a path with a assortment of local manners, forms, sizes, and colour that will assist them keep concentration. They prefer a visit to the Parkss that presents them with mix activities such as adequate seating, verdure, and public art ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . To accomplish peculiarity and to assist dementia people find their manner in the outdoor environment it is of import to supply interesting and apprehensible topographic points, usage landmarks, and environmental characteristics. First, make usage of aesthetic characteristics such as H2O pumps, attractive gardens, hanging baskets, fountains, and trees. Second, utilize practical characteristics for illustration street furniture that includes familiar missive boxes, ruddy K6 telephone box, coach shelters, and safe public seating ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . Handiness Accessibility provinces to which degree the local streets empower people with any physical, mental, or centripetal damage to make, enter, and walk to topographic points they wish to see. Older people, including people with dementedness are no longer able to drive on their ain or to utilize any public conveyance. Their trips are limited, due to their personal capablenesss, to local topographic points within walking distance for their places. With the diminution of their mobility they can non walk fast or far distances and they struggle to get by in crowded topographic points because they need adequate infinite on the paseos. Level alterations besides create barriers for frail people, likewise inclines or stairss are a challenge for people with mobility jobs ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . To achieve handiness for frail people, they should sooner populate no more than 125m from the nearest station box or telephone with 2m broad tracts and no more than 500m from important services and installations. There should besides be public siting every 100m to 125m ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . Comfort Comfort for older people and people sing lasting incapacity can include streets that allow them to see topographic points of their pick without any mental or physical agitation, it provides them with a welcoming and composure feeling ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . To accomplish a comfy environment the streets must be designed in a manner that it is welcoming, quiet, unfastened, and accessible by supplying adequate public seating, shelter, and lavatories. The seating must sooner be a wooden place with arm and back remainders. Bus stops should supply shelter, with crystalline sides and level seats of non-slippery stuff that do non carry on cold or heat ( Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) . Safety Safety is a critical feature of a friendly environment for dementedness people, they have to be able to travel around without fright of tripping, falling, being run-over, or attacked. Safe streets will be well-lit, broad, field, degree, non-slippery, non-reflected, and smooth footways with stray bike lanes and in forepart of constructing come ining ways ( Blackman et al. , 2010, Burton A ; Mitchell, 2006, Mitchell et el. , 2004 ) The above rules outline the design guidelines to a more out-of-door friendly environment for people with dementedness. Burton and Mitchell ( 2006 ) besides provides 65 recommendations and by utilizing these it will back up the design and re-design of an easy to utilize and welcoming vicinity. To summarize, it is clear that people with dementedness, at least during their mild to chair phases, can still keep their ability to get by independently and any regular mental and physical exercising is indispensable to keep their self-respect, independency, and their quality of life as seen in the sketch. That is why it is so of import to us to guarantee that the out-of-door environment is accessible, unfastened, and safe for people with all phases of dementedness. If this can non be achieved the environment out at that place becomes a chilling and awful universe for people with dementedness. Although, the vicinity environment is non dementia friendly at present there is positive betterments and force per unit area from Government, through the Prime Minister’s Challenge on dementedness. Importantly, the research undertaking identified six rules of a dementedness friendly environment that can be used for future planning and executions. This will guarantee that all new developments that take these principals into consideration will be in line with suggested and prescribed regulations that cater for a safe and accessible environment for people with dementedness.

Terrorism Essay Example | Topics and Well Written Essays - 250 words - 9

Terrorism - Essay Example FARC is a Marxist-Leninist self-proclaimed organization which aims to get hold of the country’s wealth by overthrowing the Colombian government (Zalman, n.d.). The Baluchistan Liberation Army (BLA) is one of the main ethno-nationalist terrorist groups based in Baluchistan, which is a province of Pakistan. The aim of BLA is to gain independence from the parent country in order to protect rights of the local people (Chossudovsky, 2007). BLA has been involved in a number of human rights violations and terrorist activities, such as, brutal torture, bomb attacks, extrajudicial executions, and enforced disappearances. A number of cases have occurred in which the militants of the Baluchistan Liberation Army have attacked innocent civilians and have shot them to death after torturing them brutally. The attack on the founder of Pakistan’s residency in 2013, commonly known as Jinnah residency, was also carried out by the militants of the Baluchistan Liberation Army (Reuters,

Communicating Essay Example | Topics and Well Written Essays - 1000 words

Communicating - Essay Example By analysing the location, set designs, costumes, movement, and props of The Matrix films, one realizes they attempt to communicate the idea of extreme transformation through technology. The Wachowski Brothers shot The Matrix, the first film of the trilogy, in Sydney, Australia (Kurt, 2008, p. 3). Filming occurred on soundstages set up on streets, tops of skyscrapers, and inside warehouses, a process that lasted for around sixty days. The directors were enthusiastic about Sydney as an ideal location for filming. This is because production expertise, competitive prices, and a great essence of teamwork collectively improved Sydney’s appeal. The directors and production team also preferred Sydney’s structural design within the city and its overall topography to American and European cities. The duty of making a sum of thirty production sets for The Matrix also occurred in Sydney. Here, two of the largest sets were the inside the Nebuchadnezzar, the hovering home of Morpheus and his disciples, and the office for the agents (Kurt, 2008, p. 4). This office integrated a whole Sydney office block. There was a key series involving immense filming in an office block. Directors and the production team were unable to achieve this series in a real location. As a result, the director’s team constructed a vast steel structure that resembled a contemporary skyscraper inside the soundstage. Afterwards, the team placed a background of Sydney outside the windows through a translight. Even though the background was a prop, the location of the filming of The Matrix in this particular scene remained in Sydney. Downward-streaming characters often depict the code that makes up the Matrix, which is the key concept of the three films. This code entails reflections of half-size kana characters and western Latin numbers, signs, and letters. Certain scenes in the film show how

What Are the Qualities That an Ideal Person Should Cultivate, Possess Essay Example for Free

What Are the Qualities That an Ideal Person Should Cultivate, Possess Essay 1. Introduction In this paper, I will discuss what qualities should be cultivated, possessed, and practiced for an ideal person according to Confucius. Although Confucius regards humanness, wisdom, and courage as the basic threefold towards being a junzi (superior man/ideal person, ), there has been an ongoing disagreement among scholars regarding the qualities that are needed to become an ideal person or a junzi. I shall accomplish my purpose by first providing a basic background of information on the topic, then identifying two conflicting interpretations of the qualities that are required by Hosung Ahn and Ha Poong Kim, adding my own critical response, and lastly offering my resolution using Antonio S. Cua’s interpretation on the topic. I will use Confucian Analects (1895) by James Legge as my primary source, along with â€Å"Junzi as a Tragic Person: A Self Psychological Interpretation of the Analects† (Ahn, 2008), â€Å"Confucius’s Aesthetic Concept of Noble Man: Beyond Moralism† (Ha, 2006), and â€Å"Virtues of Junzi† (Cua, 2007) as my secondary sources. 2. Background Information According to Chinese tradition, Confucius is one of the most outstanding thinker, political figure, educator, philosopher, and the founder of the Ru (? ) School of Chinese thought. Our textbook â€Å"The Eastern Paths to Philosophic Self-Enlightenment: An introduction to Eastern Philosophies† (2002) written by Professor Phan points out that Confucius’s thoughts are preserved in the Lunyu ( ) or the Analects, which is one of the Four Books. It is worth noting that the Analects was not written by Master Kong Zi (Confucius, ) himself, but complied by his close disciples when they recollected his â€Å"sayings† after Confucius’s death. Defined by Stanford Encyclopedia of Philosophy, Confucius’s teachings create the foundation on most of subsequent Chinese speculation on the education and comportment of the junzi ( ), and how such an individual should live his life, interact with others, and the types of society and government in which he should participate. On one hand, in 14:20, the Master said, â€Å"The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold; he is free from fear. † While on the other hand, scholars have attempted to interpret the qualities of junzi differently. In the next section, I shall examine the conflicting interpretations of Ahn and Kim. 3. First Interpretation by Hosung Ahn A. Background on Confucianism and Psychological Connotations of Junzi In Ahn’s article, he provides historical background information on Confucianism being the most efficient ideological means of medieval and modern authoritarian governments in China and Korea (Ahn, 2008). Yet, Ahn argues that in the course of quoting Weber (1968), Confucianism and Daoism could not be introduced into modern capitalism due to their â€Å"thisworldliness. † Ahn depicts Confucianism as one of the major hindrances in the road toward modernization and industrialization and considers Confucius as a stubborn and conservative moralist whose ethical codes were oppressive. By introducing Heinz Kohut, an Austrian-born American psychoanalyst, Ahn compares Kohutian psychoanalysis such as self-psychology with Confucianism’s ideal person in the Analects. Ahn provides the basic background information in the purpose of identifying Confucianism as being neither sophisticated nor systematized; yet, Ahn suggests that the Analects could be interpreted as a pre-psychoanalytic self-psychology owing to the abundant self psychological insights in the Analects. Ahn then defines junzi as â€Å"a prince literally and a gentleman ordinarily,† and that in Confucianism, â€Å"a junzi is a noble person who attempts to actualize Confucian cardinal virtues in concrete human relationships at any cost. A junzi has often been considered a conformist or a conservative† (Ahn, 2008). Furthermore, Ahn states that Confucianism being established as an ethical and political orthodoxy in Korea was a rigid and authoritarian formalistic, and of which courtesy, rituals, and humanity were the fundamental standards of being a junzi (see Shun 2002). B. Ahn’s Thesis In this article, Ahn (2008) specifically points out that â€Å"a junzi is a tragic person in the Kohutian sense. Like a tragic person, a junzi follows his or her ideals with values deeply anchored in oneself even at the expense of one’s death. † Ahn thinks the most important standards of being a junzi are courtesy and rituals; he states that, â€Å"Confucius himself severely criticizes the externalized beauty and grandeur without the internalized quality of character† (Ahn, 2008). Most importantly, Ahn addresses that the core characteristic of the Kohutian tragic person is almost identically expressed in the Analects: humanity (ren, ? ), which is the ultimate virtue of Confucianism and that a junzi would rather die than giving up his or her ideals and values; which Ahn refers to as strikingly similar to Kohut’s definition of a tragic person. In terms of Ahn’s arguments for supporting his claim, he brings out the topic of xiaoren (small man, ) and defines it as â€Å"those whose ideals and values are superficially situated on the psyche as compared to junzi in the Analects† (Ahn, 2008). Ahn then identifies the difference between a xiaoren and a junzi employing Confucius’s saying, â€Å"The gentleman (junzi) is conversant with righteousness; the small man (xiaoren) is conversant with profit† (Analects, 4. 16). Ahn points out that because a xiaoren focus on what is beneficial to him or her only, he or she cannot but be vulnerable to the external vicissitudes. Similarly, according to Kohut, a xiaoren would â€Å"quickly and opportunistically adjust his or her convictions under the influence of external pressures† (cited in Ahn, 2008); whereas a junzi is determined to â€Å"adhere to the good (Way) until death† (Analects, 8. 13). Ahn then considers this determination as courage, and he quotes Kohut (1985) that â€Å"The culminate peace (in his death) achieved by the hero is†¦the ultimate ascendancy of a firm and life-affirming self† (p. 27). Ahn further proves that Confucius has expressed the same idea through: â€Å"If a man in the morning hears the right way, he may die in the evening without regret† (Analects, 4. 8). Thus, Hosung Ahn summarizes that a junzi, according to Confucius, is a person who searches for â€Å"the achievement of a psychological synthesis at all costs† (Ahn, 2008). In other words, Hosung Ahn interprets that Confucius thinks the quality an ideal person should cultivate, possess, and practice is the spirit of achieving a psychological synthesis or preserving his or her ideals and values at all costs. 4. Second Interpretation by Ha Poong Kim A. Background on Aesthetic Concept of a Noble Man In Kim’s article, he provides historical background information of the Analects being narrowly and moralistically interpreted. Kim points out that Confucius’s remarks such as from â€Å"the Book of Songs and Music† are commonly given an ethical meaning owing to the tradition of Confucius’s key term ren (humanness, ? ) as being an ethical term. Through offering a historical basis as a foundation, Kim attempts to broaden Confucius’s humanistic interpretation of ren as humanness or the human spirit. In details, Kim (2006) addresses that â€Å"while the word ren only rarely occurs in the pre-Confucian literature, it is used in works such as the Songs and the (Book of) History, essentially as a synonym of ren. † To demonstrate that Confucius’s teaching ren for the first time as the supreme principle of human existence and that Confucius is the discoverer of the human spirit in Chinese civilization, Kim introduces and explains other meanings and definitions of ren used in other Confucius or Mencius materials. Also, Ha Poong Kim offers the background information of â€Å"one-dimensional image of the Confucian junzi as a rigid moralist, a man whose distinguishing mark is just a fastidious observance of li (rites, ? )† (Kim, 2006). With all the background information and explanation provided by Kim, he expresses the fact that some of Confucius’s sayings in the Analects are purely aesthetic and any attempt to moralistically interpret them distorts their meanings. B. Kim’s Thesis Kim (2006) agrees with the normativity of Confucius’s concept of ren, yet he argues that the ground of its normativity is fundamentally aesthetic. In supporting his claim, Kim applies Confucius’s teaching: â€Å"Recognize beauty in abiding in ren. If one chooses not to stay in ren, how can one be considered to have attained wisdom? † (Analects, 4:1) Kim interprets this saying as Confucius stressing the recognition of the beauty of ren as a necessary condition of human wisdom, which is equivalent to the awareness of the human spirit. Kim defines this recognition as an aesthetic awareness. Then, through applying Confucius’s saying: â€Å"To become a junzi Ru (noble scholar, ), not a xiaoren Ru (common scholar, )† (Analects, 6:11); Kim points out the difference between a junzi and a xiaoren ultimately comes from the noble man’s awareness of the beauty of ren, which the small man (xiaoren) lacks. Kim explains that since a junzi has this aesthetic sensibility of humanness, he naturally desires, loves, and delights in ren and every manifestation of it. For the purpose of backing up Kim’s claim, he states Confucius believes that by studying the Songs, one would be best awakened, which then explains why Confucius repeatedly urges his pupils to study the Songs. Kim argues that Confucius’s teaching is to help the students become a junzi, who is a lover of ren, through arousing humanness that is obtained through the study of music. In this particular main argument, Kim (2006) summarizes that â€Å"for Confucius’s spiritual awakening, specifically the aesthetic awakening to ren, is the presupposition of the education of junzi. Without this wakening, the learner or scholar will remain a xiaoren Ru, no matter how well versed he may be in ritual subjects, and regardless of how blameless he may be in his ethical conduct. † Next, Kim offers another important argument that during Confucius’s years of wandering from state to state in search of a good ruler, he rarely parted with his lute. Sima Qian, an Ancient Chinese historian, revealed that once, surrounded by two hostile armies, Confucius and his disciples ran out of provisions in the wilderness between the states of Chen and Cai. With some of his disciples falling ill and being unable to get up, Confucius calmly continued singing songs and plucking his lute. Kim regards Confucius’s act as a man capable of forgetting everything else while enjoying music. Thus, in Kim’s point of view, what fundamentally separates Confucius’s junzi from the rest of humanity is the junzi’s aesthetic sensibility to ren. In other words, Kim believes that according to Confucius, the quality a junzi should cultivate, possess, and practice is the aesthetic awareness. Nevertheless, Kim mentions that through stressing the junzi as an aesthetic man, he is not denying a junzi’s many-sidedness. 5. Critique I agree with Hosung Ahn’s claim regarding junzi as a noble person who attempts to actualize Confucian cardinal virtues, and that courtesy, rituals, humanness, and courage are important criterions of becoming a junzi. Moreover, I agree with Ahn’s claim that a junzi would follow his or her ideals and values deeply anchored in oneself even at the expensed of death. However, I strongly disagree with Ahn’s opinion of Confucius’s teaching or his classification of a junzi as a tragic person. In my point of view, Ahn has made an inaccurate interpretation of one Confucius’s saying from the Analects. In 4:8, Confucius teaches that â€Å"If a man in the morning hear(s) the right way, he may die in the evening without regret. † Ahn interprets this saying as Confucius’s advocating of a junzi who must search for â€Å"achievements of a psychological synthesis at all costs† (Ahn, 2008), and this remarkably resembles a tragic person. As the exercise we conducted in our philosophy class on textual hermeneutics of the Confucian Dao in the Analects, this Confucius’s saying represents the importance of the Dao (way, ? ); which according to Confucius, with the experience of hearing the Dao, one could die without regrets afterwards. Thus, this person or this junzi would be a happy person since he contains the very important factor â€Å"Dao†, and that he is absolutely not a tragic person as Hosung Ahn considers as. In terms of Ha Poong Kim’s interpretation of a junzi, I agree with Kim regarding the fact that Confucius repeatedly urges his disciples to study the Songs and Music because it would indeed help his pupils awaken and broaden their minds, enjoy the six arts, and commit to the Dao. I also agree with Kim that a junzi is many-sidedness. What I do not agree with Kim is his differentiation of a junzi and a xiaoren through aesthetic awareness. As I mentioned above, Kim (2006) summarizes in this particular main argument that â€Å"†¦without this wakening, the learning or scholar will remain a xiaoren Ru, no matter how well versed he may be in ritual subjects, and no matter how blameless he may be in his ethical conduct. † In my opinion, apart from pointing out Confucius advocates his pupils to study the Songs and Music, Kim has not given sufficient evidence to support this claim. He has not shown any Confucius’s teaching that could demonstrate the fundamental difference between a xiaoren’s and a junzi’s aesthetic awareness, but rather Kim provides claims simply from his own exploration of Confucius’s thoughts. To further prove that Kim’s interpretation is inaccurate, there are numerous examples of junzi lacking of musical talents and xiaoren being extremely talented in aesthetic. In my opinion, Confucius does believe that music could change one’s mind, adjust one’s mood, smooth one’s qi (energy) and etc. , but Confucius certainly does not identify a junzi from a xiaoren based on aesthetics. 6. Resolution: Interdependent and Dependent Virtues of Junzi According to Antonio S. Cua, junzi is a paradigmatic individual who sets the tone and quality of the life of ordinary moral agents, and a junzi is a person who embodies ren (humanness, ? ), yi (righteousness, ? ), li (rites, ?). In addition, unlike Ahn or Kim, Cua recognizes that except the basic, interdependent, and cardinal virtues of ren, yi, and li, a junzi also involves particular dependent virtues such as filiality (xiao, ? ), magnanimity (kuan, ? ), trustworthiness (xin, ? ), and courage (yong, ? ). Cua regards these as dependent virtues in the sense that their ethical significance depends on connection with the basic, interdependent, and cardinal virtues; and Antonio S. Cua further stresses that dependent virtues are not subordinate or logical derivatives of the basic virtues. In 14:30, the Master said, â€Å"The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear. † As we interpreted in class that according to Confucius, to become a junzi, one must be morally good, intellectually wise, and psychologically brave. In my point of view, I highly agree with Cua’s claim and I think although Confucius identifies humanness, wisdom, and courage as the superior man’s three core virtues, interdependent virtues and dependent virtues work together to form the junzi. To clarify, Antonio S. Cua borrows Xunzi’s distinction, a Chinese Confucian philosopher who lived during the Warring States Period and contributed to one of the Hundred Schools of Thought, the cardinal virtues ren, yi, and li are generic terms, and dependent virtues such as xiao, kuan, xin, yong are specified terms. In other words, â€Å"specified terms are terms that specify the concrete significance of the cardinal virtues in particular contexts of discourse† (Cua, 2007). To demonstrate further, in the Analects, we could find fragments of Confucius’s remarks that mention both cardinal virtues and dependent virtues in the same contexts. For example, â€Å"There were four things which the Master taught: letters (wen, ? ), ethics (xing, ? ), devotion of soul (zhong, ? ), and truthfulness (xin, ? ). † Confucius, The Analects, 7. 25 And in 14:28 we could find Confucius’s teaching of ren, zhi (wisdom, ? ), and yong (courage, ? ); in 3:19 li and zhong; in 13:4 li, yi, and xin and so on. For heuristic purposes, Cua regards dependent virtues as two different groups: supportive and constitutive virtues. Cua explains that the distinction between are that the former are â€Å"genial or helpful, though not necessary, to the development of the cardinal virtues such as ren, yi, and li;† whereas the latter, are those that are â€Å"both supportive and constitutive of the quality of the cardinal virtues actualized† (Cua, 2007). Also, depending on the character and temperament, a constitutive and supportive virtue varies, that is, what is merely a constitutive attribute in one person may be a supportive merit for another. Thus, Cua believes that Confucius’s idea of the junzi is flexible or adaptable, and I highly agree with him. To sum up, in my point of view, according to Confucius, what qualities a junzi should cultivate, possess, and practice is the unity of virtues that consists of ren, yi, and li as the basic cardinal virtues, and combining with other qualities such as xiao, yong, zhong, xin, kuan, etc. Depending on each different person and situation, the mapping of the virtues of junzi is in the distinction between basic, cardinal, interdependent and dependent, supportive and constitutive virtues, which may be referred to â€Å"the way of the superior man is unityfold. † 7. Conclusion On this paper, I provided background information of the topic; I discussed and dissected two interpretations made by Hosung Ahn and Ha Poong Kim. In response to Ahn’s and Kim’s argument, I have made a personal critique that a junzi is not a tragic person and that a junzi is not required to possess aesthetic awareness. I then offered my resolution along with employing Antonio S. Cua’s interpretation of this topic. In short, by presenting a map of junzi’s virtues that consists of both interdependent and dependent virtues; it reveals that the Confucius’s conception of junzi is a unity of virtues with flexibility. Works Cited Ahn, Hosung. Junzi as a Tragic Person: A Self Psychological Interpretation of the Analects. Pastoral Psychology, 57. 1/2 (2008): 101. Academic Search Premier. EBSCO. Web. 1 Apr. 2012. Confucius (Stanford Encyclopedia of Philosophy). Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, CSLI, Stanford University, 3 July 2002. Web. 1 May 2012. Cua, Antonio. Virtues of Junzi. Journal of Chinese Philosophy, 34 (2007): 125. Academic Search Premier. EBSCO. Web. 28 Mar. 2012 Kim, Ha Poong. Confuciuss Aesthetic Concept of Noble Man: Beyond Moralism. Asian Philosophy, 16. 2 (2006): 111. Academic Search Premier. EBSCO. Web. 28 Mar. 2012 Kohut, H (1985). Self psychology and the science of man. In Humanities and self psychology: Reflections on a new psychoanalytic approach (pp. 73-94). New York: Norton. Legge, James. Confucian Analects. In Vol. I of Chinese Classics. Oxford: Clarendon Press, 1895. Print. Phan, Cha? nh Co? ng. The Eastern paths to philosophic self-enlightenment: an introduction to Eastern philosophies. Dubuque, Iowa: Kendall/Hunt Pub. Co. , 2002. Print. Shun, K. -L. (2002). Ren ? and li ? in the Analects. In B. W. Van Norden (Ed. ), Confucius and the Analects: New essays (pp.53-72). New York: Oxford University Press. Weber, M. (1968). The religion of China (H. Gerth, Trans. ). New York: Free Press. [ 2 ]. The numbering of the book/chapter of a passage from the Analects follows James Legge’s in his translation of the text (1895). [ 3 ]. The cited phrase comes from The religion of China by Weber, M. [ 4 ]. Ren ? and li ? in the Analect. Confucius and the Analects written by K. Shun, as cited in Hosung Ahn’s article.

the bomb :: essays research papers fc

  Ã‚  Ã‚  Ã‚  Ã‚  August 6th 1945, 70,000 lives were ended in a meter of seconds. The United States had dropped an atomic bomb on the city of Hiroshima then on Nagasaki. Today many argue over whether or not the US should have taken such a drastic measure. Was it entirely necessary that we drop such a devastating weapon?   Ã‚  Ã‚  Ã‚  Ã‚  First look at what was going on at the time the decision was made. The US had been fighting a massive war since 1941. The outcome was obvious but both sides continued to fight, and both were determined to win. Obviously the best thing would have been to bring the war to a quick end, with a minimum of casualties. In a meeting on the 18th of June the Joint War plans Committee gave Truman projected death rates ranging from a low of 31,000 to a high of 50,000. This number is much lower than estimates from other sources. AC Snow, a News and Observer editor, wrote â€Å"The invasion was expected to be the Armageddon of world war II. Some historians project that a million or more lives would have been lost.† President Truman and secretary of war, Henry Smitten, said that dropping the bomb was a military action that avoided the loss of many lives in the upcoming invasion of Kyushu.   Ã‚  Ã‚  Ã‚  Ã‚  I wonder what would have happened had the A-bomb not been used? The most obvious thing is that the war would have continued for much longer. Us forces therefore, would have had to invade the home island of Japan. Some historians say the number of casualties could have reached a million us soldiers, dead or wounded. Also, our forces would not only have to fight off the Japanese military, but they would have to defend themselves against the civilians of Japan as well. The Japanese would have continued to fight the US with all they had.   Ã‚  Ã‚  Ã‚  Ã‚  No one can say exactly what would have happened, because let’s face it, no one knows. It’s possible Japan was just about to hand over its unconditional surrender, but most evidence would not agree with that. One thing that points to the Japanese not surrendering would be Kamikaze pilots. Kamikaze were â€Å"suicide† pilots. They would load an airplane up with explosives and try to nose-dive it into an enemy target. The Japanese Soldier would fight until the end, for his Emperor and his country. They scary thing about this is the majority of the Japanese’s military thought this way. The fact that the enemy is ready to die as long as you die with him is not something that a soldier wants to think

Integration Of Goals Essay

What is meant by the term ‘degree of integration of goals’ and how can we achieve true integration? Goals can be define as the overall objectives, purpose and the desire result that a person or organization will plan to achieve. Organization goals, management goals and personal goals differ from each other. The extent that individuals and groups perceive their own goals as being satisfied by the accomplishment of organizational goals is the degree of integration of goals. In every organization it is very important to achieve the true integration for the success but then it’s not a simple task that can be achieved overnight. True integration can only be achieve when goals of management, goals and employees and goals of organization is achieved. The closer we can get the individual’s goals and objectives to the organization’s goals, the greater will be the organizational performance. So for this the goal of the organization should be clear and achievab le enough so that the management and employees become well aware and set their goals accordingly. One of the popular approaches to achieve true integration is management by objective where the objectives of different parties are defined so that management and employees agree to the objective and understand what they need to do in organization in order to achieve them. The employees get strong input to identifying their objectives, time lines for completion and it includes ongoing tracking and feedback in the process to reach objectives. Making the employees participate in the goal setting can also help achieving the desire goals. These types of participation will help them to create sense of self-actualization. Similarly the style and effectiveness of leadership plays a vital role in achieving true integration. They should be able to influence the behavior of the employees and achieve the desire goal.