Arguments for and Against Abortion Essay -- Christian Bible Religious

Arguments for and Against Abortion An abortion is also known as a termination, meaning to terminate, to stop. An abortion is when you stop a pregnancy, by removing the foetus from the womb. Many people frown upon abortions, as they see them as the killing of a life. Other people believe that it is a ‘potential’ life, and that a foetus is not considered to be a child. Some people feel that in a situation where the prospective parents are told their unborn child may be disabled, an abortion is acceptable. The situation mostly frowned upon is abortion for social reasons e.g. the mother cannot afford to bring up the child, is too young to have a child, it is not the right time for having a child. A foetus can be removed from the womb by means of abortion, no later than 24 weeks into the pregnancy. This is presently considered to be the â€Å"point of viability†, as after this time, with the use of modern technology, a foetus is capable of surviving outside the womb. Originally, the point of viability was 28 weeks, but developments in technology have changed this. Doctors consider an abortion to be ‘late’ if it is after 12 weeks into the pregnancy, as the foetus is more difficult to remove than in the earlier stages of pregnancy. A pregnant woman must find two doctors who will grant permission for an abortion, before one can take place. Both doctors need to agree that the pregnancy would be a risk to the mother’s physical or mental state, or cause her or her family injury (a social clause). What the Christian Bible Says ----------------------------- In this section of my essay, I am going to use quotes to show... ...oo young to work full time, they could not support a child financially or run a home. They would be unable to provide the child with it’s basic needs. It may be in some cases of teenage pregnancy, there would be support from parents, and they would help them raise their child. The decision for a young person to have a child, is a very hard one, as they would need to support of others, in order to be able to raise their child. Because of these factors, I feel that teenagers should have the right to abort their pregnancy. However, I disagree with abortions for some social reasons. Someone who has a decent home, and is able to provide for a child, should not abort their pregnancy, as they should be capable of raising their child. A child’s life should not be taken away, just because it is an inconvenience.

Examining Four Types of Diversity Essay -- demographics, culture, profe

While diversity is often a term used to refer specifically to cultural differences, diversity applies to all the qualities that make people different. From a management perspective, the key to diversity is to understand how different types of diversity and different demographic characteristics can impact human behavior. The four types of diversity that will be examined are: occupation, differences in skills and abilities, personality traits, and value and attitudes. For each type of diversity, the impact on individual behavior will be described. One type of diversity is occupation. For example, an individual in a professional occupation is more likely to make his or her own decisions and is also more likely to reject being managed too strongly. The case of a medical doctor is one example. A medical doctor considers themselves an expert on their area and is also likely to consider that nobody else has the same expertise. Based on this, the individual is likely to make his or her own decisions and to act independently. The same also applies to other professional occupations such as lawyers and scientists. This can be contrasted with positions that are generally considered as requiring less expertise. For example, a salesperson or a secretary would be more likely to accept that their role is a support function, with this meaning that they are less likely to act independently and more likely to take direction. Another important aspect of occupation is that a person's behaviors will change based on the role of that occupat ion. In short, most people will adapt their behavior to match it with what they consider expected behavior for that role. For example, an individual in a supervisory role ... ...ive for the organization and negative for themselves. This shows how values and attitudes influence individual behavior. From this paper one can see that diversity is much more than just cultural differences. Occupation, differences in skills and abilities, personality traits, and values and attitudes are just a few of the types of diversity that impact individual behavior. Diversity is everything that makes up a person from birth. All life experiences play a part in the make up of diversity. References Daft, R.L. (1997). Management. Fort Worth, TX: The Dryden Press. Kandola, R., & Fullerton, J. (2000). "Diversity: More than just an empty slogan." The Effective Manager: Perspective and Illustrations. Ed. Jon Billsberry. Thousand Oaks, CA: SAGE Publications: 287-294. Seamon, J.G., & Kenrick, D.T. (1994). Psychology. Englewood Cliffs, NJ: Prentice Hall.

Analysis and Comparison of Iranian and American Management; the Cultural Dimensions and Values Essay

This report is aimed to represent a brief description of the Iranian management values today and compare the results with a developed country like Unites State. First it will give a description of some of the characteristics of Iran management and culture, then it is tried to categorize these characteristic base on Hofstede’s Dimensions (1980) (power distance, avoiding uncertainty, masculinity/femininity, individualism/collectivism) and Flower’s dimensions, Flower 1975, (tribalistic, egocentric, conformist, manipulative, sociocentric, existential). In the next step will be presenting of relative information about United State and at the end the comparison between the results. Most parts of this report is focused on Iran management. IRAN The name ‘‘Iran’’ was used as early as the third century BC by a ruler who described his empire as Iran-shahr and himself as the ‘‘King of Kings’’. The country is highly diverse from every point of view, especially in topography and climate. The population of Iran is estimated at some 70 million, 12 million of which live in the capital Tehran and its suburbs. The official language of Iran is Persian (Farsi) which is an Indo-European language derived from Sanskrit. The country has one of the world’s most diverse ethnic groups ever assembled in one country: Persian (56 per cent), Turk (Azari) (24 per cent), Gilaki (8 per cent), Kurd (8 per cent), Lur, Baluch, Arab and Turkaman. The religious groups are Shiite Muslim, Sunni Muslim, Zoroastrian, Jewish, Christian and Bahaii. At the present, Iran is an Islamic republic, ruled according to a constitution providing for executive, legislative and judicial branches. The political system comprises both elected and un-elected institutions. Iran’s economy is a mixture of central planning, state ownership of oil, large enterprises, village agriculture, small-scale private trading and service ventures. All large industries and the majority of medium-scale enterprises are run by the public institutions particularly the foundations which were set up during the revolution. These entities own some 20 per cent of the country’s assets, and contribute 10 per cent of GDP (Khajehpour, 2000), however, they are generally mismanaged. Management in Iran Iranian management today is interesting firstly because the country is slowly opening up to the West after two decades of ignorance on the part of Westerners as to sides of life in Iran other than the political and religious aspects. Up till quite recently, the political discourse was dominated by the belligerent official language and images of mobs demonstrating in the streets against â€Å"the devils in the West†. Now after twenty years of austere clerical regime, the reform movement is gradually gaining momentum, especially among young people who have not known life before the Revolution. Secondly Iranian management is interesting because most people confound Iranians with Arabs, believing that what they learn about Arab countries is also valid for Iran, and this obviously is a misunderstanding. We begin our discussion with bringing some insights into Iranian society and its culture. Based on Hofstede’s findings (1980) Iran is classified in near Eastern cluster including Turkey and Greece. A more recent research found that Iran is part of the South Asian cultural cluster consisting of such countries as India, Thailand and Malaysia (Javidan and Dastmalchian, 2003). For a newcomer these findings may seem very different from the image of Iran as a predominant Islamic/Middle-Eastern country which is often confused with its neighbours. The point is that as a country situated in the Middle East, Iran has many commonalities with its neighbour Muslim countries; however, due to its unique historical, linguistic and racial identities it has a different and unique culture. Collectivism A very fundamental issue in every society is the priority given to interests of individuals versus those of collectivity. Hofstede (1980) views an individualistic society as one in which beliefs and behaviours are determined by the individual; whereas in a collectivistic society the attitudes are determined by loyalty towards one’s group. The manifestations of collectivism and social networking are very common in Iranian management. Personal connections and informal channels seem more practical, whereas formal systems, official institutions and procedures are considered less efficient and even bothering. As a direct result, Iranian society tends to perate rather on the basis of personal relationships among people, than on the basis of impersonal and mechanised institutions. The use of informal channels may imply bending rules and taking advantages to which one is not formally entitled. The popular Persian term for this practice and other forms of nepotism and favouritism is Partibazi, which is a common practice in Iranian organizations. For instance, it would not be unusual for Iranian managers to hire a relative or acquaintance for a job vacancy, even though they could easily employ a more competent but unknown worker. Collectivism has also a significant influence on the communication. An outcome of collectivism is the implicit and high-context communication in Iranian culture. Iranians from an early age learn to be careful about what they say and are advised to use an indirect language for expressing their intentions (Javidan and Dastmalchian, 2003). Persian language and literature are full of nuances and metaphors which should be interpreted in their context and cannot be taken at face value. A particular and very common form of indirect language in Iranian culture is Taarof which can be translated literally as politeness, but has a much more profound significance. In fact, Taarof implies a wide range of complicated and highly polite expressions/behaviours, which should not be interpreted literally. This kind of context-bound communication is very common in Iranian organizations in both written and oral forms. Power distance This orientation concerns the extent to which the less powerful members of a society expect and accept that power is distributed unequally. This orientation concerns the extent to which the less powerful members of a society expect and accept that power is distributed unequally. Results from Yeganeh and Zhan(2007) about ‘‘hierarchy’’ reflect the high degree of hierarchical distance among Iranian managers. Hofstede (1980) considers these characteristic as power distance in his research. The antecedents of this high hierarchical distance are deeply rooted in many aspects of Iranian mythology, history, politics, religion and family structure. Manifestations of high degree of hierarchical distance are various and numerous in Iranian management. A very clear example is the over-centralization of the capital Tehran. Despite the diversity and largeness of country, all administrative bodies and decision-makings are concentrated in the capital and other provinces should obey the resolutions. Other examples include top-down management, authoritarian decision-making (Javidan and Dastmalchian, 2003) and hierarchical structure of reward systems. For instance, there is considerable gap between compensation packages intended for people working at the top of organization and those working at entry levels. Managers consider it normal that people at higher levels have more privileges than those at lower levels. An outcome of hierarchical distance, combined with effects of collectivism and family-orientation is the dominance of paternalism in Iranian organizations, which is encouraged also by Islamic virtues. Schramm-Nielsen and Faradonbeh (2002) reported that Iranian employees expected superiors to help them in a variety of issues such as financial problems, wedding expenses, purchasing of new homes, illness in the family, education of children and even marital disputes. Past-orientation Results from Yeganeh and Zhan (2007) indicate Iranian managers tend to be past- rather than future-oriented. The orientation toward past may be crystallized in honouring indigenous managerial styles and their underlying foundations. After the revolution of 1979, there was much emphasis on substitution of modern/western management by traditional/Islamic work-related principles. Therefore, Iranian executives were urged to realign their managerial styles and practices to religious, social and political values of revolutionary ideology. Not surprisingly, most of these managerial styles were not based on rationality and progress, but on old-fashioned and obsolete views which were not efficient and practical. The past orientation can be manifested also in terms of neglecting plans or setting short-time horizon and also relative high uncertainty avoidance. High uncertainty avoidance means that members of the society feel uncomfortable with uncertainty and ambiguity and thus support beliefs that promise certainty and conformity. Activity orientation (being versus doing) According to Yeganeh and Zhan(2007) , ‘‘Activity Orientation’’ corresponds to masculinity dimension as described by Hofstede (1980). It is argued that in a ‘‘Doing’’ culture, people tend to view work activities as core to their existence, and they attach much importance to achievement and hard work. In contrast, in ‘‘Being’’ cultures peace of mind is cherished and emphasis is placed on immediate and unplanned actions. In reality, it is possible to witness demonstration of both ‘‘Being’’ and ‘‘Doing’’ orientations in Iranian society. For instance, a good deal of Persian literature is devoted to peace of mind, pleasure and frugality. Moreover, affected by Islamic culture, Iranians tend to view the world as an ephemeral step which does not worth hard work and which should be considered as a transitional phase toward eternal life and salvation. While these manifestations correspond to ‘‘Being’’ orientation, Iranians are known also for ‘‘Masculine’’ qualities such as individual achiever (Javidan and Dastmalchian, 2003), militant, hard-working and efficient. Bargaining Whereas doing business always means trying to negotiate the best deal in terms of price and related conditions anywhere in the world, this does not normally in the Western world extend to everyday little purchases. The bargaining represents a tradition that goes back thousands of years. According to this tradition the choice of dealer or business relation is an important one. The tradition is also that you bargain with your usual suppliers. The Western custom of shopping around for the best price and the best conditions is not well accepted. The obvious reason is that it breaks with the golden rule of trust. It takes time to build up a relationship based on trust, and so you need to have a long-term strategy and a lot of patience. Uncertainty avoidance High uncertainty avoidance means that members of a society feel uncomfortable with uncertainty and ambiguity and thus support beliefs that promise certainty and conformity (Daft 2003). According to Ali and Amirshahi (2002) results, the primary values of Iranian Managers are conformist. Flower’s dimensions Based on a research by Alishahi (2002) which was conducted through istributing twenty-two hundred questionnaires to a random sample of Iranian managers, the primary values of Iranian managers are conformist, sociocentric. Indeed, the outer-directed values (conformist, sociocentric, and tribalistic) are relatively dominant. This result may have its roots in the political and cultural reality. Since the Islamic revolution, Islamic values have been propagated. The emphasis has been on achievement and human dignity and on societal causes, rather than on personal material gains, in alleviating internal problems. Both dimensions reinforce conformity and sociocentric attitudes without discounting the existential outlook and personal growth. The Islamic regime constantly reminds the public about the outside threat and the need to sacrifice personal gains for the sake of society. In addition, the core philosophy of the regime is that the poor and unfortunate segments of the society must have access to political and economic opportunities. It should be mentioned too that the current Islamic regime condones both conformity and sociocentric outlooks. In an era of transition, managers may seek to avoid uncertainty by going along with the public pronouncements of the regime. Nevertheless, certain values differ across some variables, such as size of organization, ownership, managerial position, and father’s occupation. For example, manipulative managers were found in larger organizations and in the private sector. A typical manipulative manager relies on building a network of friends and supporters, and on careful political manoeuvres. Large corporations in Iran were public or had been nationalized after the revolution. Both have experienced profound restructuring in terms of power distribution and economic partnership. Perhaps this situation created opportunities for a new allegiance to seize power and gain influence. Sociocentric value is found among lower-level managers and those with peasant, working class, and clergy origins. Those with working and lower class origins, therefore, may have developed an awareness of the enormous social differences, and may nurture the feeling of belonging to â€Å"social classes† that have little or nothing in common with upper social classes. Perhaps this in turn creates a commitment to humanistic and community causes and strengthens the desire for a just society. United State management American culture is characterized by high individualism with loosely knit social frameworks. In individualistic societies, people are supposed to take care of themselves and their immediate families. Since individualism is high in the United States, work and accomplishments are viewed as person-centred. Thus, issues of individual meritocracy and perceptions of fairness are likely to be more pronounced among American employees. Materialism, according to Abdu K. (2004), conveys the idea that being affluent, prosperous and rich should be encouraged and suggests that a certain product or service will make the user well off. However, the simplistic approach, like in the USA, conveys the â€Å"just enough idea,† which emphasizes ego needs and self-actualization, rather than just material comfort. Pluralism refers to the degree to which national culture fosters simultaneous coexistence of different ethnic groups with strong identities. In a low pluralism culture, minority groups are completely absorbed by the dominant culture. The minority groups either completely replace their identities with those of the dominant culture, or retain weaker cultural linkages with the dominant cultural group. High pluralism on the other hand characterizes simultaneous coexistence of diverse ethnic groups with strong identities. Both Iranian and American culture is non-pluralistic or ethnocentric. Ethnocentrism means that people have a tendency to regard their own culture as superior and to downgrade other cultures. In both countries cultural differences are unified into a coherent, universal work culture. Diverse groups are absorbed into the mainstream work culture to create uniform work norms, beliefs and values. In such a non-pluralistic culture, minority communities have weak identities and legitimacy. Thus, the in-group–out-group ideology may not be as prominent in non-pluralistic cultures as in pluralistic culture. Rather than compete with minority cultures, the dominant culture aims at absorbing the minority cultures. Ethnocentrism within a country makes it difficult for foreign firms to operate. Based on a research by Alishahi (2002), prevailing dominant values in the U. S. are, (egocentric, manipulative, and existential; 60% inner-directed). United state is characterized by low power distance a relatively high tolerance for uncertainty and emphasizes shared power and authority, with team members working on a variety of problems without formal guidelines, rules, and structure. Many workers in Iran expect organizations to be hierarchy.

Swastika–a Symbol of Good and Evil

SOCS350-ON November 7, 2008 THE SWASTIKA-A SYMBOL OF GOOD AND EVIL The hackenkreuz, gamma cross, gammadion, St. Brigit’s cross, fylfot cross and swastika are all references to one symbol, the oldest cross in the world. This symbol is represented several thousand years B. C. in multiple cultures. It is not until the 1900’s that the term â€Å"swastika† elicits such a fervor of emotions. It is interesting to contrast the viewpoints of the Chinese community versus the enormity of human passion that ensues in a Jewish community when the symbol is displayed. As cited in Chinese Symbols – Common Five Asian Attributes,http:symbolic-meanings. com/2007/11/01chinese-symbols-commonAncient Chinese symbols and their meanings are a product of a very savvy people who understood the human need to progress in their conjunction with their propensity to link positive change with visual/allegorical concepts. The Chinese believe that crises in one’s life bring the opportunity for change. Symbolism is incorporated in the kanji, more commonly referred to as Chinese characters. Kanji, itself means both crises and opportunity. As many people of China embrace the Buddhist religion, it is an opportunity to discuss the swastika from this point of view. As cited in ReligionFacts; â€Å" The Swastika Symbol in Buddhism† htt//symbolic-meanings. com/2007/11/01chinese-symbols-common Page 2 Swastika In Buddhism, the swastika signifies auspiciousness and good fortune as well as the Buddha’s footprints and the Buddha’s heart. The swastika is said to contain the whole mind of the Buddha and can often be found imprinted on the chest, feet or palms of Buddha images. It is also the first of the 65 auspicious symbols on the footprint of the Buddha. The swastika will also be found in homes, on the doorways to temples, at the beginning of books, in decorative borders and in clothing as well as being carved into Chinese coins. The swastika is seen as a symbol of luck and life. As cited in NewsFinder. org/site/more/swastika â€Å"The Oldest Known Symbol† In Nazi Germany, the swastika became the national symbol. In 1910, a poet and nationalist, Guido von List suggested that the swastika be a symbol for all anti Semitic organizations. On August 7, 1920, at the Salzburg Congress, this flag became the official emblem of the Nazi Party. The actual drawing of the thousands of year old swastika remained the same with one exception after the adoption by the Nazi’s—the exclusive use of the colors black, red and white. The swastika holds a vivid, powerful vision for those of the Jewish community. The impact though now changes from positive and serene as seen with the Chinese community to that of conjuring up memories of the holocaust, a time of horror and hate. The brief appropriation by the Nazi’s of the swastika has forever destroyed the positive a Page 3 Swastika and serene interpretation of this symbol for much of the world but especially for those of Hebrew belief. So deeply imbedded in the minds of those with an ancestry to Judaism that to merely see the swastika is to re-live the stories of the holocaust, the inhumanity and despair. So powerful a symbol is that the swastika can create havoc on one’s limbic system. Though fewer victims are left now from this reign of terror, the legacy lives on to this day and assuredly shall for many generations to come. Two cultures, two moments in time, two opposing interpretations as related to a simple drawing have been discussed. The power is of course not in the drawing, but in the meaning perceived by the drawing. In one culture we see the swastika as life, in the other we see the swastika as a vile destruction of life.

Moral and Social Philosophy

Moral philosophy is focused on the habits, customs, and values of a certain individual (Wikipedia, 2007). It has the following sub-categories: meta-ethics; normative ethics; as well as, applied ethics (Wikipedia, 2007). One of the major contributors of this school of thought is Immanuel Kant who said that â€Å"deontology† holds that an act is considered to be right if it goes with the moral rule or principle (Ethical.., 2001). For example, parents will have to decide whether or not to have their children immunized. Since it is required by the law then the parents will have to allow their children to be immunized; it is the right thing to do because it goes along with the moral rule or principle (Ethical.., 2007). Social Philosophy Social philosophy is technically defined as a study which addresses dilemmas concerning social/human behaviors (Wikipedia, 2007). It covers the following areas: effects of culture, effects of science, revolution, social contract, etc (Wikipedia, 2007). Simply put, social philosophy concerns itself with moral principles as applied to problems of equality, freedom, as well as, justice (Wikipedia, 2007). One of the major contributors of social philosophy is John Locke who stated that: men are equal, free, as well as independent; thus, they possess the faculty of reason, which gives them the right to preserve their property including their life, liberty, as well as, estates (Bennagen, 2000). In addition to that, he believes that the state of nature is one that is in a state of perfect equality, freedom, liberty, and rationality but it is possible to turn into a state of war especially in cases where there exists the absence of a common judge (Bennagen, 2000). Thus, for him, entering into social contract is necessitated so as not to go through anything that is similar to the state of war (Bennagen, 2000). Last but not least, he also believes that the people have the right to resist a government that tyrannical in nature (Bennagen, 2000). Subjectivism Subjectivism is the act of making moral judgments, however, based on an individual’s emotion (Ethics.., n.d.). For example, in judging if something is â€Å"nice†, an individual has to have a positive emotions about it otherwise it should not be labeled or declared as something â€Å"nice† (Ethics.., n.d.). Advocates of subjectivism claim that since moral judgments are decided upon subjectively or basing on emotions, then individuals are fully rational during such a period (Ethics.., n.d.). The major problem with subjectivism, however, is that, since it is based on emotions, the person may all the more arrive at wrong decisions or judgments, for example, dating a nice and handsome young but married man may feel nice but that doesn’t mean it is moral to do so (Ethics.., n.d.). One kind of subjectivism is known as metaphysical subjectivism and one of the major contributors of the aforementioned school of thought is Descartes (Wikipedia, 2007). Egoism Ethical egoism or simply egoism is doing something to fulfill an individual’s own interest whether it may be good or harmful to other people (Wikipedia, 2007). Egoism does not take into consideration the well-being of others nor does it do anything to be of assistance or help to others (Wikipedia, 2007). One of the contributors of this particular school of thought is Thomas Hobbes who advocated that self-interests should be pursued and practiced so that freedom may be equal to everybody (Wikipedia, 2007). He also believes that even if there is self-interest, it is impossible that an individual may be harmed because humans are typically the same when it comes to their wants and needs (Wikipedia, 2007). Virtue Ethics Virtue Ethics is where Aristotle’s moral theory is taken into consideration (Ethical.., 2001). Here, it is said that â€Å"an act is right if it is what a virtuous agent would do in the circumstances† (Ethical.., 2001). Let’s take for instance, the case on immunization, currently, there is a dilemma with regards to having every child immunized before going to school, utilizing virtue ethics in critical thinking, parents may decide that they will allow their children to be immunized because it is not only good for their children, but it will benefit all the others as well (Ethical.., 2001). Ethical Relativism Ethical relativism is where social, personal, historical, as well as, cultural considerations are the basis of one’s judgment or decision (Wikipedia, 2007). A contributor to this school of thought named Jean-Paul Sartre in fact claims that somebody’s morals, if any, will be proven only if the person follows certain social norms (Wikipedia, 2007). Utilitarianism John Stuart Mill’s Utilitarianism is built on the concept or principles of utility, which he believes is the foundation of morals (Bennagen, 2000). It holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness (Bennagen, 2000). Happiness, according to John Stuart Mill, is equated to pleasure and the absence of pain, while unhappiness, for him, refers to pain and the privation of pleasure (Bennagen, 2000). Categorical Imperative This rationally dictates a course of action independent of whatever goals the agent may have (Encarta, 2007). By this, Immanuel Kant also meant that the moral law is categorical or that it applies to all situations, and by imperative, he meant, it is commanding, thus making it absolutely authoritative (Gaarder, 1991). Immanuel Kant stated the Categorical Imperative in two key formulations: 1) Act as if the maxim of your action were to become through your will a general natural law (Encarta, 2007), meaning, that it should apply to all people in all societies at all times (Gaarder, 1991); and 2) Act so that you treat humanity, whether in your own person or in that of another, always as an end and never as a means only (Encarta, 2007). By this statement, he meant, we should not exploit others to our own advantage (Gaarder, 1991). References Bennagen, Pia. (2000). Social, Economic and Political Thought. Quezon City: University of the Philippines Press. Encarta. (2005). Immanuel Kant. Retrieved May 26, 2007 from http://www.encarta.com. Ethical Theories Compared. (2001). Retrieved May 26, 2007 from http://www.trinity.edu. Ethics 02 – Subjectivism. (n.d.). Retrieved May 26, 2007 from http://www.jcu.edu/philosophy/gensler/et/et-02-00.htm Gaarder, Jostein. (1991). Sophie’s World. New York: Farrar, Straus & Giroux Inc., Wikipedia. (2007). Cogito Ergo Sum. Retrieved May 26, 2007 from http://en.wikipedia.org/wiki/Cogito_Ergo_Sum Wikipedia. (2007). Egoism. Retrieved May 26, 2007 from http://en.wikipedia.org/wiki/Ethical_egoism Wikipedia. (2007). Ethical Relativism. Retrieved May 26, 2007 from http://en.wikipedia.org/wiki/Ethical_relativism Wikipedia. (2007). Moral Philosophy. Retrieved May 26, 2007 from http://en.wikipedia.org/wiki/Moral_philosophy Wikipedia. (2007). Social Philosophy. Retrieved May 26, 2007 from http://en.wikipedia.org/wiki/Social_philosophy               

Bubbles on the South Sea Essay Example | Topics and Well Written Essays - 1250 words

Bubbles on the South Sea - Essay Example This is a significant drop in the total value of a market, almost undoubtedly to the popping of a bubble, creating a situation wherein the majority of investors are trying to flee the market at the same time and consequently incurring massive losses. And terribly affects everyone. The inevitable crash came and the strain proved too much to many joint stock companies. The immediate cause was the activities of the South Sea Company. It had been formed to engage in trading in the South Seas, but it also has engaged in the funding of the national debt in return for monopolistic privileges. The bad repute of this joint-stock companies had led to the passage of the Bubble Act for the regulation of companies in the main attempt to prevent panic. Bubble Act declared that only companies formed by charter or by a private act of parliament were legal. The South Sea Company was reasonably successful. It was chartered by the government for trade in South America and the South Sea. The relationship between the government and the company created confidence and high expectations. In the history, they were given the monopoly of trading in the Pacific Ocean and along the coast of South America, made an offer to the government to pay off the whole National Debt and to buy up the irredeemable annuities, according to Melville amounting of â€Å"â‚ ¤800,000 a year, provided the different public securities were consolidated into one fund in their hands and the government gave the company certain exclusive commercial privileges†. In spite of the limited privileges conceded to it in the Asiento by Spain, been highly successful in the slave trade. This means according to (Colliers Encyclopedia) â€Å"that they have the right for 30 years to supply Spanish-America colonies with 4,800 slaves annually and to send to Porto Bello and Vera Cruz a trading ship of 500 tons a year†.  

First group Bus Travel Research Paper Example | Topics and Well Written Essays - 2250 words

First group Bus Travel - Research Paper Example Use of private transportation modes leads to air pollution, traffic congestion and poor health condition of the riders due to lack of exercise. If the final goal is to reduce carbon footprint and improve the overall quality of environment and living standards, then it is very important to reduce the use of private transportation (Nillson and KÃ ¼ller, 2000). Various researchers suggest that certain behavior is exhibited by individuals because of others’ attitude towards that particular behavior and perceived norms. Assumptions suggest that behavioral pattern of using personal vehicle is discretionary in nature and can be influenced by providing the right information. With appropriate information, individuals are likely to make sustainable choices and decisions. There is evidence that signifies that willingness of people towards preferring private/public transportation mode is affected by their own assumptions as well as that of others. Certain behaviors such as choice of tran sport mode, do get influenced by altruistic attitude; that is, people can use their personal vehicle lesser if they perceive that to have a good impact on their future generation, community, and environment (The Psychologist, 2012). According to authors, people are aware of the harmful impact of excessive use of a personal vehicle on health and environment. Yet, they hardly act on it. Statistics suggest that on an average, people spend around 230 hours in a car and as little as 70 hours walking every year.