Goal Attainment & Social Responsibility Critique Essay

Goal Attainment & Social Responsibility Critique - Essay Example Many people assume that they know how to set goals for a better life. However, very few people understand the importance of setting goals and put it in practice. It is only about 20 percent of people who set effective goals and pursue them. This group mostly involves those people who are involved in business or other entrepreneurial activities that promotes goal setting. More worse is that, though these people set small and easily attainable goals only about 30 percent of them do achieve their goals. This makes one wonder how anyone can achieve anything remarkable in business or in life. Goals can be categorized as ‘be’ goals or ‘do’ goals. ‘Be’ goals are about what one wants to be while ‘do’ goals are about what one wants to do. In each category there are four areas of goals: wealth, health, relationship and self-fulfillment. Any goal will fall into one of these categories. When business professionals set goals, they are either wealth or relationship goals. Achievement however will involve the four areas there should be a balance in the four areas. In order to be successful in life one needs to have both ‘be’ and ‘do’ goals. However, when setting any goal it is advisable for one to identify the traps to avoid as he will be pursuing the goal. There are a number of reasons that hinder people from achieving their goals as they will be discussed in this essay (Tracy, 2004) Some people fail to achieve their goals because of fear of failure or even fear of success. Those who fear to fail feel that if they set goals and then fail to achieve people will think negatively about them. This makes them to fear to take even the first action towards the goal. Some also fear that if they succeed people will be jealous and think negatively about them. So this creates lose-lose situation, no matter how much effort they put. Achieving the goal has a

Life-changing Moments through Learning Experiences Essay Example for Free

Life-changing Moments through Learning Experiences Essay As each one of us may agree, life brings us a lot of experiences†¦ Experiences that could influence our next moves and actions in the future†¦ and eventually, these actions can impact changes into our lives†¦ It is a common knowledge that change is the only constant thing in this world. Nevertheless, aside from change, I can say that learning is also a constant and ever-evolving aspect in each individual’s life. It is because of the fact that whatever we do can eventually bring about new learning insights that will cause us to integrate and implement changes within ourselves. As for me, I have been truly aware of the changes that were made possible by the essays I have done for this course. In this regard, this paper aims to exemplify the changes in my outlook and disposition in life. Further, the essence of this paper shall revolve around my very own theme, which says, â€Å"life-changing moments through learning experiences†. The image below (which I especially made for this essay) depicts the theme of this paper, which is engraved in a colorful background. The different colors signify the various circumstances and experiences that we encounter in our lives. Those circumstances may be in green or yellow, red or blue, or perhaps, just plain black or white— life’s experiences can categorically bring about changes into us†¦ Indeed, we will never be the same again†¦

Rites of Passage Essay -- essays papers

Rites of Passage Every day someone enters into a rite of passage whether it be by starting school, a new job, marriage, a confirmation or communion rites of passage are common place. Two totally different cultures have totally different rituals and rites of passage. The Apache would most definitely have incredibly unique rituals compared to rural Maine and the catholic cultures therein. The best way to see the differences is to compare the two different cultures. Each ritual occurs in a holy place, the Apache on ritual grounds and the Confirmation rights at a specific congregation. The person who is about to participate in confirmation has gone to months of classes to prepare for this day, CCD it is titled and it is typically on a Sunday night at this particular congregation. The Apache girl has been well prepared as well, running and doing specific training exercises so that she will be ready for the grueling Sunrise Dance. In both societies the participant undergoes this ritual specifically because their parents and elders tell them to. They are too young to defy their parents or elders and submit basically because of the special knowledge that will somehow change them and prepare them for adulthood. The Apache girl has a godmother and godfather, which has no relation to her per say (blood relation), they are chosen based on their status in their society and they become a sort of guiding light for this girl during her Dance and adulthood all the way to when she is old and gray. The confirmation child has to choose his â€Å"sponsor† who is typically a relative or someone very special to him. This person also has a big part in the confirmation, guiding the child and being a big support center for the child. The reason for the Apache girl to start her Sunrise Dance is because of her first womanly cycle. She has a grueling task ahead of her when the Dance begins. She has a week of ritual ahead and much strenuous tasks. Her family, before participating must have about 10,000 dollars so that they can afford the gifts, food, etc. During the ritual the girl has absolutely no baths and isn’t allowed to touch herself except with a stick. She isn’t allowed to drink except with a straw. She is also allowed very little sleep during the week of her specific dance. During a specific part of the ritual her grandmother massages her body, which signifies a strong... ...er sees the end of the ritual as a rebirth. Both societies, the Apache and the Catholic culture definitely view this as a rebirth. The Apache seems more special because of the individuality that ensues with the Sunrise Dance. Confirmation is a rebirth into adulthood, but not alone, you are supported by all your classmates and friends. The reason that any young child submits to authority, other than fear, is because they know and realize that they can achieve great knowledge by listening to them and abiding by their practices. Because, look where it got them, at least to the age they are! Ritual changes people for better or worse, either way a change has been made and you aren’t the same after the ritual ends. The Apache girl has something she can tell her grandkids about, she has a vivid incredible memory that will never leave her. The confirmed has a memory too, a family time that brings people together, and we all know we love family time regardless of what occurs within we are happy to see that aunt uncle, and cousin we haven’t seen in so long. Rituals are times that should bring people together and change them for the better, as well as prepare them for the long roads ahead.

Tacitus Germania and Women

Germania, written by the Roman Cornelius Tacitus in 98 A. D, is a historical work on the warlike Germanic tribes located north of the Danube and the Rhine rivers. Anthropology is the study of societies, cultures, and origins of human races. In Germania, Tacitus describes the inhabitants, customs, and society of these Germanic tribes giving valuable anthropological insight. Tacitus specifically describes the role women held in these early Germanic societies.Germania is anthropologically insightful of Germanic women by showing the high regard the Germanic tribes held toward women; evidenced through the women's influence on wars, their role in society, and the Germanic marriage customs. Cornelius Tacitus was born in 56 A. D in the area of southern Gaul. By the year 75 he lived in Rome training as an orator. A year later he married the daughter of the consul Julius Agricola. In later years he wrote a biography of Julius Agricola. He eventually took up a career in politics rising from sen ator all the way up to the consulship in 97.After the consulship he continued with his political career as proconsul of Asia but began to write historical works as well. Some of Tacitus' major works include Agricola written in 97-8, Germania written in 98, The Histories, recording Roman history from 69 to 96, and The Annals, recording the history from 14 to 68. Tacitus is known as one of the greatest historians and prose stylists who wrote in Latin. His works The Histories and The Annals are among the masterpieces of Latin literature. Little evidence exists of Tacitus later life or the date of his death. 1Germania is split into 46 chapters or sections. Each one focuses on a different aspect of Germanic life and society. The book begins with a description of the geography of Germania with its boundaries of rivers, mountains, and the ocean. Tacitus then continues to describe the people themselves as a race â€Å"little affected by immigration† (37) because of their geography. T he name ‘Germania' came from the first people to cross the Rhine and defeat the Gauls. The inhabitants took the name Germani in honor of the conquerors and the terror they brought with them.Tacitus gives  descriptions of the Germani's religion, warlike society, home life, government, and the specific Germanic tribes or groups. With regards to religion, the Germani have many gods. Their most important god is Mercury. The Germani were known to give human sacrifices to appease Mercury at times. Other gods such as Hercules and Mars merely required animal sacrifices. The Germani are a very warlike society. Tacitus describes in detail their national war song to the gods sung before and during battle with a deep throaty roar. In the words of Tacitus, â€Å"The Germani have no taste for peace† (41). They are a culture of war.This warlike culture effects the home life and government of the Germani. Marriage is an important institution for the Germani and is highly revered. Tac itus cites that the women are in fact one of the men's greatest motivations for success in war. Though their kings are chosen by noble birth, they choose leaders for their valor. Neither the leaders nor the kings, however, have absolute power. Tacitus expounds upon all these aspects of Germani society in great detail. To conclude Germania Tacitus describes the specific practices of more than 20 individual nations and tribes within the area of Germania.The first evidence Germania gives of the Germani's high regard for women is apparent through the women's influence on the men during war. The women encouraged the men during war and had a great power to motivate the men. Tacitus explains how the women and children were the dearest possessions of the men and continues to say, â€Å"†¦ to them he looks for his highest praise. The men take their wounds to their mothers and wives, who are not afraid of counting and examining the blows, and bring food and encouragement to those fighti ng† (38).The women are taking a very active role in war through caring for the men. The men do not take this for granted, this is their greatest motivation. Tacitus explains more fully the women's ability to motivate the men, â€Å"Tradition has it that armies wavering and even on the point of collapse have been restored by the steadfast pleas of the women, who bared their breasts and described how close they were to enslavement – a fate that the men fear more keenly for their women than for themselves† (38).The women had such a strong power to motivate the men that they could restore the strength of a failing army. The Germani's high regard of women is evident by the women's ability to motivate and encourage the men during war. The thoughts and opinions of Germani women were regarded highly giving them a valuable role in society. Tacitus explains, â€Å"†¦ they believe that there resides in women something holy and prophetic, and so do not scorn their advi ce or disregard their replies† (39).Many societies, especially during this time, believed women to be incapable of intelligent reasoning. The Germani, however, believe women have something holy or prophetic within them. This caused the men to listen to the advice and opinions of the women rather than toss them aside as ignorant. This role of women, possessing something holy and sharing advice, shows a high regard for women in Germanic society. Lastly, the respect and honor shown to women through the Germanic marriage customs show a high regard for women.Tacitus praises the Germani's strict view of marriage. Tacitus describes their marriage customs, â€Å"They are almost unique among barbarians in being satisfied with one wife each†¦ The dowry is brought not by wife to husband, but by husband to wife. Parents and kinsmen attend and approve the gifts, gifts not chosen to please a woman's whim or gaily deck a young bride, but oxen, a horse with reins, a shield with spear an d sword† (43). By each man taking one woman for life the Germani demonstrate a value of women as more than property.The most unique and remarkable custom though regards the dowry. In most cultures the dowry is the gifts and inheritance the bride has to offer the groom. With the Germani, however, this is reversed. Instead the man must bring a dowry to offer the bride. The dowry is not made up of frivolous items for the bride to enjoy but practical items for living. This custom shows the brides worth and honor and demonstrates the Germani's view of women as being valuable and intelligent. The women of Germania are not pushed aside or placed at the bottom of Germanic society.Instead, they motivate the men in war renewing their strength when they are weary. The men value the women enough to place their safety above their lives in battle. The Germani believe the women to have something holy within them, so the men listen to them and do not disregard there advice. Finally, the men d o not trade women as possessions but honor them with a dowry and stay true to one woman in marriage. These anthropological insights of Germanic women described in Germania show the Germanic people held women in high regard in their culture and society.

Hume natural and artificial virtues Essay

In this essay I will discuss the differences between Hume’s ‘natural’ and ‘artificial’ virtues. I will first give Hume’s explanation of why there is a need for a distinction or classification of virtues, and the basis on which he makes the distinction, before describing the two categories and their criteria. I will look at the problems with Hume’s account of the distinction, particularly justice. Finally I will describe how the various problems cast doubt on Hume’s distinction. Hume’s Virtues and the need to distinguish In discussing the principles from which we determine moral good or evil, virtue or vice, Hume argues that because the number of situations we may encounter is ‘infinite’ it would be absurd to imagine an ‘original instinct’ or individual principle for each possibility. (T3. 1. 2. 6)1 Instead he suggests that, following the usual maxim of nature producing diversity from limited principles, we should look for more general principles. Hume suggests looking for those general principles in nature but cautions on the ambiguous and various senses of the word ‘natural’. (T 3. 1. 2. 7) He says later that ‘the word natural†¦ is of so loose a signification, that it seems vain to dispute, whether justice be natural or not’ (EPM Appx. 3. 9. ) It is important that he clears this up early, the categorisation of several virtues, notably ‘justice’, depends critically on a clear definition. Leaving ‘natural’ open to interpretation would also raise difficulties in placing many of the 70 or more ‘virtues he names. If the virtues could category hop it might cause problems for the idea of having a distinction at all. Having raised this issue he resolves it by describing various senses or contexts in which ‘natural’ could be commonly understood: 1. Nature can be understood as counter to, or ‘oppose’d to’, miracles and if understood in that context then everything, except miracles themselves but including virtue and vice, would be considered natural. (T3. 1. 2. 7) 1All quotes from David Hume are from An Enquiry Concerning the Principles of Morals. ed. Beauchamp T. L. 1st ed. Oxford: Oxford University Press, 1998 hereafter abbreviated EPM; A Treatise of Human Nature. ed. Norton, M. and Norton, D. 1st ed. Oxford: Clarendon Press, 2011, hereafter abbreviated T 1 2. Nature may also be understood in opposition to ‘rare and unusual’. Hume notes that ‘rare and unusual’ is imprecise and variable, dependent on observation. Despite this vagueness Hume declares that if anything at all could be called natural in this context it would be the ‘sentiments of morality’ and supports this with the observation that no nation or individual ever showed ‘approbation or dislike of manners’. This ‘moral sense’ is so fundamental that only disease or madness could remove it. (T3. 1. 2. 8) Within this explanation Hume points out that it is ‘unphilosophical’ to conflate, as he suggests some systems do, virtue with natural and vice with unnatural. 3. The third natural context that Hume discusses is in opposition to ‘artifice’. In this context Hume says it is not altogether clear whether virtue is natural or artificial, this can only be discovered on closer inspection of particular vices or virtues. He raises two further distinctions, civil and moral, (T3. 1. 2. fn 70) which will be raised in the course of his argument, but rather than closely define them suggests that ‘the opposition will always discover the sense’, which I take to mean that the correct interpretation of context will give you the type of natural under discussion. Hume concludes then that virtues are divided for the purposes of his argument into two distinct categories; natural and artificial. Natural virtues Natural virtues are those which, according to Hume, occur naturally in man, natural dispositions or instincts which could occur in pre-societal humans, in small family groups with no organised government; self love, benevolence, charity, and many more, including some not usually mentioned; wit, good manners, and dialog. These natural traits could be classified as those needed to cooperate within small, personal groups and which are necessarily good and agreeable. They are essential, a part of ‘human nature’. Artificial virtues 2. Artificial virtues are constructed by humans, they deal with extra familial, impersonal situations, those where natural virtues might be compromised by bonds of family or friendship. These virtues include justice (the main focus of Hume’s discussions of artificial virtues), fidelity, honesty and chastity. They are social conventions that don’t necessarily result in good in each individual act and in fact may result in pain on an individual basis. Problems with artificial virtues There seem to be some problems with artificial virtues. The idea that justice is artificial as argued by Hume in EPM 3. 1. 2, seems flawed. Here he describes a world of abundance, where there is enough of everything, where it is warm enough not to require clothes, where every individual is fully provided for. In this ‘happy state’, claims Hume, ‘every other social virtue would increase tenfold; but the †¦ virtue of justice would never have been dreamed of’ (EPM 3. 1. 3). I am not convinced by this argument, it shows only that justice may be unnecessary in the idyllic circumstances described, not that it would not or could not arise. It is not artificial simply because it is not present in a particular situation. Hume appears to weaken his own argument later in EPM and even questions his own previous claims. In the footnote (EPM Appx 3. 9 fn 64) Hume’s language is not forceful or decisive, ‘In the two former senses (unusual and miraculous), justice and property are undoubtedly natural. But as they suppose reason†¦ confederacy among men, perhaps that epithet cannot strictly, in the last sense (i. e. artificial) be applied to them. ‘ In EPM Appx 3. 9 Hume poses the question that if self love, benevolence, reason and forethought are natural then cannot the same be said of justice, order, fidelity, property, and society, virtues he has previously listed as artificial. ‘Men’s inclinations,’, says Hume, ‘their necessities lead them to combine’. Even if we accept that in the ‘happy state’ these ‘necessities’ are minimal Hume still seems to be suggesting that men are inclined toward society and all that entails. He goes on to say ‘in so sagacious an animal, what necessarily arises from the exertions of his intellectual faculties, may justly be esteemed natural’. If that is the case then I see no reason why justice or society are special cases, and no reason why they would be judged differently to benevolence or self 3 love. They unquestioningly arise from our intellectual faculties and arguably arise necessarily, on Hume’s account they must surely be natural. A natural virtue must, according to Hume, occur naturally in man, be a natural ‘disposition’, and result in good. Given that man is inclined to combine, and that suppressing inclinations will result in pain (ECHU 8. 1. 23) and conversely enabling that inclination will result in pleasure, and further that in a ‘happy state’ justice is not impossible, only unnecessary, then it could be argued that justice is in fact a natural virtue. Even in the ‘happy state’ it is not difficult to imagine a situation where two people may wish for the same thing, a particular unique view or time spent with a particular person. Walking to your favourite view to find it occupied a person may well decide, as the other person was there first, that the just thing to do would be to leave them to it. Justice, and other artificial virtues, has a further problem. Hume claims that the the virtue of an action depends on the motive, rather than the action itself. Whether an action is judged virtuous is dependent on motive and that motive cannot be the virtue of the act itself. Being kind because it is virtuous to be kind is not virtuous. According to Hume, if I ‘restore a great fortune’ to a miser or the seditious bigot then society suffers. When I repay the miser I am acting out of duty or obligation, I do what I do, not through a virtuous motive but because it is the ‘right’ thing to do. If that is the case then it seems that justice may not be a virtue at all. Conclusion In describing the differences between natural and artificial virtues it becomes apparent that the distinction is not always clear. I have described how Hume explains the need to distinguish types of virtue and the criteria he uses. I have looked at the problems with Hume’s account in relation to the artificial virtues and established that, at least in the case of justice, they do not sit comfortably in a category separate from the natural virtues. The problem of the circularity may not only cause a problem with the distinction but may even suggest that justice is not a virtue at all. While this does not conclusively establish that the distinction does not stand it does show that it is not as firmly founded as Hume might claim.

Steven Spielberg - Draft essays

Steven Spielberg - Draft essays Steven Spielberg, the only child of Leah and Arnold Spielberg, was born on December 18, 1946 in Cincinnati, Ohio and was also raised in the suburbs of Haddonfield New Jersey and Scottsdale Arizona. Spielberg always had a love and fascination for the movie industry. As a pre-teen, he charged admission to his home movies. At the age of 12, his first production was complete, including script and actors. Just one year later at the age of 13, Spielberg won a prize for a 40-minute war movie he titled Escape to Nowhere. In 1963, at the young age of 16, his 140-minute production of Firelight (which would later inspire Close Encounters) was shown in a local movie theater and brought in $100 profit. After being denied entrance into traditional film schools, Spielberg entered California State University in Long Beach to study English. Steven Spielbergs professional movie career began the day that he decided to jump off a tour bus at Universal Studios Hollywood and wander around the back lots. Apparently he found an abandoned janitors closet and turned it into an office. After some time, the security guards had seen him so often that they would wave him through the gates, no questions asked. Spielberg soon became the youngest director ever to be signed to a long-term deal with a major Hollywood studio, Universal. Spielberg has a unique style and structure. He uses a variety of camera angles to invoke moods and feelings in his viewers. He is famous for his head shots during an emotional scene and also letting you see through the eyes of various characters in his films. This makes the audience feel more involved in the movie and can keep the audience on the edge of their feet when something unexpected happens. Spielberg has a talent of recreating an event perfectly, right down to the exact set and even perfect gun replicas. The sets from Jurassic Park, Saving Private Ryan, Indiana Jones, and Schindler's List are extre ...

Cute Birthday Quotes

Cute Birthday Quotes Forgot your best friends birthday? Dont expect to escape unscathed. Perhaps you are thinking about gifting your friend an expensive belated birthday gift. Here is a better idea. Use these cute birthday quotes to make an outstanding birthday card. These cute birthday quotes will melt a touchy heart without being overt. Now, isnt this idea more personalized and yet lighter on your pocket? Benjamin FranklinOne today is worth two tomorrows. Robert FrostA diplomat is a man who always remembers a womans birthday but never remembers her age. Jean Paul RichterOur birthdays are feathers in the broad wing of time. Lucille BallThe secret of staying young is to live honestly, eat slowly, and lie about your age. George HarrisonAll the world is birthday cake, so take a piece, but not too much. Steven WrightI remember when the candle shop burned down.Everyone stood around singing Happy Birthday. Oprah WinfreyThe more you praise and celebrate your life, the more there is in life to celebrate. Menachem Mendel SchneersonBecause time itself is like a spiral, something special happens on your birthday each year: The same energy that God invested in you at birth is present once again. John GlennThere is still no cure for the common birthday. Jonathan Swift May you live all the days of your life. PlautusLet us celebrate the occasion with wine and sweet words. George William CurtisAge is a matter of feeling, not of years. Benjamin FranklinAt 20 years of age the will reigns; at 30 the wit; at 40 the judgment. Johnny CarsonThe worst gift is a fruitcake.There is only one fruitcake in the entire world, and people keep sending it to each other. Robert OrbenThe best birthdays of all are those that havent arrived yet.