Self Account free essay sample

There are Chinese said,’ As you sow, so shall you reap. ’ For me, in these 5 years besides academic I sow leadership. And now, I reap a lot. Because I am interested in financial management, I am studying in economics and BAFS. Therefore, this makes me grapping all the chance that can help me in improving the ability of studying management in the future. I got nutrient in house. I was a house committee for 2 years. I lead my house members for 2 years. In sports day I am the leader to lead them shouting out the slogan which are writing by ourselves. We are the wisdom the best of all. ’ How encourage is. I also discuss with other committee and assign different talent to join different competition. In that year we got the second in sports. In fashion show, we designed the clothes together and making use of our creativity to make the performance prefect. We will write a custom essay sample on Self Account or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Although we only got the second runner-up in this competition, I got a lot of experiences. In these 2 years when I am leading them I realized that being a committee, being a leader is how meaningful. I gain even more because I am a secretary of house. Every time when there are meeting, I am responsible to take the minutes and keep a record. Being a secretary, I became a person who are considerate and a good listener. To strengthen my little young sprout, I joint the Leadership Training Camp in summer. In this camp, all of the campers are strangers, I learnt how to communicate with them during the camp. Through games and activities, I am being more and more co-operate with my group mates. I did obverse them. I tried to learn their good aspects. Of course, it’s a long investment for me to practice and grasp it. My teacher gave me nutrient. In f5, my teacher recommended me to be the chairlady of Junior Police Call. I know nothing about this club. ‘Go on and you can do it girl, just because you are a good leader. ’ This really means a lot to me. I really get something. I got something that you can’t see-confidence. The thing that is really useful wherever where I am. When there is confidence that will be the first step of success. I really tried my best to become a good chairlady and a good house committee. I don’t know whether I have got a pass or not, but I won’t regret because I have nothing to regret.

Political Morality in Colonial Times Essays - Free Essays

Political Morality in Colonial Times Essays - Free Essays Political Morality in Colonial Times In Webster's dictionary, morality is defined as "principles of right and wrong in conduct; ethics." The principles of morality have countless times evolved over the ages. In earlier times, death was an easy penalty for many crimes. These crimes today are considered minor and are penalized with a slap on the hand. Is this considered wrong? Who is the correct authority to consult on what is right or wrong? In today's society, two major factors concern how the way members of society act and behave. The first is our national government. Members of our government in positions of authority decide everything in our lives in the form of laws which determine our behavior. One of the most important documents written by our government is the Declaration of Independence. The monarchy was taking away power from the colonists and putting more demands on. In return, the colonists declared their freedom from their tyrant. In this document, it states, "All men are created equal; that they are endowed by their creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness." The great men who wrote this down had a strong sense of morals. They believed that men were given rights by God that no one could take away. This is essential to the issue of morality because it determines the rights- that are agreed upon all- are wrong. This brings us to religion. Religion is a major contributor to how we think and act because it mirrors our beliefs in what we hold as right or wrong. An example of this is the native tribes of africa and South America where a number of tribes practice cannibalism. While this is considered a sin in most christian religions, the tribes have evolved into cannibalism as a way to survive in life and have no objections to their eating habits. The problem arises when the line between government and religion is crossed. While religion does not have to power to punish one physically, but rather soulfully of one has sinned. The government has the power to sentence punishment, yet should have no power concerning God. Many different religions have evolved all over the world and in the process, have people have been prosecuted in their faith. The first settlers in the new world came here to avoid prosecution from the powerful church/government of that time. Specifically, the Church of England headed by the king. Puritan leaders led their followers to a place where they could express their religion with no fear of other faiths. One such leader was John Winthrop. John Winthrop was a powerful Puritan governor in the colony of Massachusetts Bay. He believed that this was a calling from God for him to lead the new religious experiment-a covenant with God to built a model for mankind. "We shall be a city upon the hill." declared Winthrop. As governor Winthrop held considerable power. He distrusted the commoners and thought democracy was the "meanest and worst" forms of government. Anyone who brought trouble or had indifferent thought were severely punished to "save their soul." As one of his extensions of his powers he banished Roger Williams, a popular Salem minister with radical ideas and an unrestrained tongue, and Mistress Anne Hutchinson, A strong willed women who challenged the authority of the clergy by stating the truly saved need not bother to obey the laws of God or man. Several problems arise throughout this banishment. I am for a democratic society in which one can express his or her thoughts without the fear of prosecution. They did not have the luxury of this. The need for the expressment of ideas is essential for a growing environment. If no growth is made, then expansion of the community is halted to a standstill. The limit of new idea's must have a point, though. In recent news, the Unabomber has issued a ultimanium with his manuscript. In the past, such a request would have been rediculous. In his manuscript he expresses his view on the evils of technology. While a citizen is entitled to free speech and press, threatening murder is not such an option. There must be limits set. In colonial times these limitations were set by John Winthrop. Total obedience was required and disobedience was not tolerated; therefore, Williams and Hutchinson were banished. I understand the reasoning behind his motives, but his limits were set too low. There was no room for free speech and thinking. Morals today

Why the Spanish Verb Estar Is Used With Muerto

Why the Spanish Verb Estar Is Used With Muerto Finding the reason why estar is used instead of ser in sentences like mi padre est muerto is probably to be found somewhere in the history of the Spanish language rather than in any logical application of the rules of grammar. To the native Spanish speaker, ser and estar are two separate verbs, seldom interchangeable. But because they can both be translated as to be, they have been the source of confusion over the years to English speakers learning Spanish as a second language. Estar vs. Ser If grammar were only a matter of following rules, one could make good arguments for using either ser or estar. Rather than list opposing arguments (which would probably serve more to confuse than anything else), here are two related rules that make a good case for using estar. First is that when a form of ser is followed by a past participle, it generally refers to the process of a verbs action taking place, while estar followed by a participle generally refers to a completed action. For example, in los coches fueron rotos por los estudiantes (the cars were broken by the students), fueron rotos passively refers to the action of the cars being broken. But in los coches estaban rotos (the cars were broken), the cars had previously been broken. Similarly, the use of estar generally suggests there has been a change. For example, tà º eres feliz (you are happy) suggests the person is by nature happy, while tà º ests feliz (you are happy) suggests that the persons happiness represents a change from a previous state. Following either of these guidelines for choosing the right to be would result in the use of a form of estar in a sentence such as Mi padre est muerto. One might also come up with arguments for using ser, and ser is often the choice incorrectly made by beginning Spanish students. But the fact is that estar is used with muerto, and it is also used with vivo (alive): Mi padre est muerto; mi madre est viva. (My father is dead; my mother is alive.) All logic aside, the indisputable rule that estar is the verb of choice with muerto is just something youll have to remember. Thats just the way it is. And after a while, estar is the verb that will sound right.

Ancient and Medieval Political Theory Essay Example | Topics and Well Written Essays - 1500 words - 1

Ancient and Medieval Political Theory - Essay Example i The Greek way of distinguishing what justice and democracy really are, passes through the analyses of various philosophical minds. The definition of the same with regard to the Republic by Plato and the character Thyrasymachus is justice is â€Å"serving the interest of the stronger†, and secondly, is the obedience to the laws of one state†. However, Socrates thinks that the two assertions cannot be real explanations since the predicates they carry do conflict in one way or another. Plato rounds up by defining justice as â€Å"the greatest good†. In the definition of what democracy is, the philosopher, In Gorgias, through Socrates, Plato, thinks that â€Å" a criminal who does wrong without receiving any punishment is the most wretched person of all† (Plato, 115) Through Socrates, Plato makes attempts that are repeated in a way in order to give good reason for the fact that justice is a tool meant to design all the needs of the people in the society who are powerful and rich. Consequently, Plato was able to prove that the justice had a liaison in the inherent meaning though acting in line with democracy. In that context Plato does claim that there is democracy in Athens which most people in their argument do attest to. He argues through Socrates, that in a society or country, or city that has democracy, it is not easy for an individual to get his or her justice. He defined justice as a virtue that is helpful in the development of an order basis with proper integration of the societal role and does not make interference with any other societal part. The meaning as depicted sounds a bit controversial given the fact that it does relate to the meaning of justice in the traditional realm and the rationale developed basing on fair play. Plato thinks that political justice is â€Å"harmony in a structured political body† Justice is when three parts of the soul (spirited appetitive, and reasoning) work

Global Business Communication Issues Essay Example | Topics and Well Written Essays - 500 words

Global Business Communication Issues - Essay Example To effectively market the products in every export territory, business enterprises must communicate in the local languages. The implications of such a requirement are that the business enterprises should translate their product information, business communications, and marketing collateral. To create communications that are relevant to the local market needs a translation that exceeds the domestic content is required. Therefore, companies must make their advertising copies incorporate the benefits that specifically meet the needs of the local buyers and product descriptions to comply with the local practices and regulations. Solving this communication challenge requires that international companies should have localization agencies in different countries. Another critical issue in the global business communication is that of using consistent product terminologies. There is a significant challenge for every manufacturer to ensure that the names of the components, products, and spare p arts are consistently used in every export territory. Lack of consistent product terminologies creates a problem in supplying the right spare parts or products. To address this problem, the international companies must develop databases of technical terms and products and provide the translations of these technical terms to the local distribution and marketing agencies. The global business enterprises should undertake a global terminology management to ensure the consistency of communication and avoid costly errors.

A Pair of Silk Stockings by Kate Chopin Essay Example for Free

A Pair of Silk Stockings by Kate Chopin Essay In the short story A Pair of Silk Stockings by Kate Chopin, we see a great example of realism in the daily life of an average woman after the civil war. Mrs. Sommers lived her early life with a decent amount of luxury, but after getting married and having several kids, she has become quite cautious with her money. She is known to make her careful calculations and bargain her way to a better price. This can be considered foreshadowing for the experience to come, as Mrs. Sommers loses herself to the greed and desire to have a life filled with opulence and pleasure once again. Due to her financial standing, Mrs. Sommers is very frugal and definitely knows the value of bargaining. She is also known for her unselfishness towards her children Theyre on the top of her priority list, and wants to give them the very best. Just like any normal mother during that time period. When fate decides to set the 15 dollars in front of the caring mom, she immediately decides to spend it on her beloved children. She lays awake during the night and comes up with a specific plan for what she would use the money for; with everyone gaining from it. What a clever plan! This far into the story, its very realistic and plausible for a mother to be this caring and loving towards her family, especially during this time period. The next day however, she makes a couple mistakes even before she starts shopping. First, she is â€Å"faint and tired†. Two things result from this. Firstly, she sits down on a stool, resulting in her hand brushing against the silk stockings. Secondly, because of her fatigue, she is more likely to not have the energy to think properly or have the gumption to bargain like she usually does. Her second mistake was to go shopping on an empty stomach. This will come back to haunt her later, and aid in her frivolous spending. As Mrs. Sommers sits down on the stool and brushes against the silk stockings, she gives in to their â€Å"siren call†, and breaks down and purchases them. But it gets worse, she then goes to the shoe department and tried to find some matching shoes for her newly found stockings. She buys a very stylish pair of boots, but they too cost a little more than your standard foot covering. She then continues to buy a pair of gloves and a couple magazines; completing her breakdown of personal responsibility and self control in the clothing department. She then continues on to a cute little restaurant, and continues to splurge there, because of course, she hadnt eaten before leaving home. She then gets in a cable car, and heads for home, wishing that it would continue on forever, never taking a stop. This whole encounter is a realistic view on how those who are not used to having riches, or those who used to have riches, and wish to return to their old life, are apt to become irresponsible with the money to which they have been blessed. It can certainly be easy to lose oneself to the worldly pleasures, especially if they arent thinking clearly due to fatigue or hunger. Especially during this time period, the people lived very frugally, since they didnt have a high income, and this could be very grinding on those who are used to living in high opulence. Its so important to remember that with great wealth comes great responsibility. And this is very apparent in A Pair of Silk Stockings.

Melvilles Men :: Argumentative Argument Philosophy Papers

Melville's Men The body of this argument lies in a meager psychoanalysis of Melville. I have had to take a very broad approach, look at Melville purely as a man. I have attempted to put the reader into Melville's head, where I have attempted to put myself. To better achieve this I discuss much of Melville's background, hoping to give the reader a sense of what he had experienced. I have written with confidence, but hopefully not too much, you must decide for yourselves what of mine you feel is right. It is always very hard to use psychoanalytical approaches, because, as the mind is a mystery, it is all ultimately unproved. All psychoanalytical opinion is based on event, as all psychology is based on the idea that men are shaped by experience. I speculate below, on things I cannot really know, and I do this only to achieve some rough personal connections between Melville and his Moby-Dick. It serves me, and I hope you as well. Herman Melville might have been a homosexual, or at least, a lover of men. Of course the word, "Homosexual" did not exist in Melville's time and so he could not really be a homosexual. Besides this, there is little to no evidence that Melville ever did, or desired to engage in genital, homosexual sex. There is no way of knowing that he was homosexual, but there are many implications that he at least had strong affections toward men. The question is: How was this reflected in what is generally considered to be Melville's greatest work, Moby-Dick? Or one could even ask, how does the homoeroticism, ever present in Moby-Dick, reflect on Melville's own sexuality? Because homoeroticism, or rather, male friendships are such a large theme in Moby-Dick, one might also think to ask what it all means to the greater message of the book. The parallels between Melville's own sexual identity and the sexual identity of his protagonist, Ishmael are quite strong. Thus it follows that Moby-Dick might h ave been Melville's attempt to understand his own sexuality and its' course, or at least his fantasy. Sigmund Freud theorized that while most male children are secretly attracted to their mothers, homosexual male children harbor attraction toward their fathers. While I am not calling him a homosexual, it seems clear to me that Melville's relationship with his father must have effected him. I assume the effect to be negative, because, Allan Melville was not a model father.

Southeast Asia

2. What are some of the ways in which power manifests itself in Southeast Asia? Illustrate your answer with at least 3 examples. The concept of power is one that has existed in Southeast Asia for a long period of time. Unlike that of the Western regions, where power is more of a concept and is intangible, power in Southeast Asia is more concrete and real. Power is defined as the possession of control or command over others (Dictionary. com, n. d. In the context of Southeast Asia, power is gained through control of powerful items or valuable resources, as this would usually translate to wealth, a higher position within the social hierarchy, and hence more command over other people. In Southeast Asia, the focus is on accumulating more command and control, instead of just exercising it. Due to the long history of trade and migration within Southeast Asia itself, these concepts have inevitably become a coherent and homogenous one. My essay will seek to show the various ways that power is manifested, particularly in three different levels within a nation state.Firstly, power exists on a national level via certain nation state political models. Secondly, within a nation state, power manifests in different groups of religions, as religious beliefs have influenced how they attempt to both acquire and accumulate power. Thirdly, power exists among individuals, in the idea of merit and social mobility throughout one's social hierarchy. Firstly, the most evident way that power is manifested in Southeast Asia is on a national level, through nation states' political systems. One such political system is the mandala system, where power is centralized and drawn towards the sacred core.One might imagine this visually as a series of concentric ever widening circles, with state authority fading as the circles widen. What mattered was the sacred centre, not the borders (Tambiah, 1970). This political system was typically found in Pre-colonial nation states in Southeast Asia. For e xample, in the 13th Century, King Suryavarman II spread its Mandala polity throughout the state of Angkor by building the renowned ‘Angkor Wat’ among many monasteries and temples in the centre of the state (Dellios, 2003).Thereafter, advantaged by its location on the northwest shore, Angkor relied successfully on trade of its wet-rice agriculture to produce great amounts of wealth, enough to support a population of a million people (Dellios, 2003) In this aspect, power is recognised in the form of wealth, as many people saw ‘Angkor Wat’ and its surrounding temples as the sacred centre that drew the wealth towards the core of its nation. Because Angkor Wat was built by King Suryavarman II, many people also acknowledged him as a manifestation of god, someone with immense power.In a mandala polity where power diffuses further away from the centre, these people tried to get closer to the centre, hence giving King Suryavarman II even more command and power over them. A more recent example of a region following the mandala system can be found along the Thai-Burmese border, where the Akha, a tribal upland ethnic minority, reside (Tooker, 1996). Under Thai law, the lands which the Akha and other upland groups occupy are owned by instead owned by the state. This insinuates that power is directed towards the centre, in the lowlands where the state resides.On the other hand, the Akha, who reside by the highlands and are thus further away from the centre, have much lesser power. For instance, the Akhas suffered from occasional forced labour, extortion by government officials and forced migration (Tooker, 1996) by the state. In this context, the state has command over the Akha tribe and this allowed them to control the Arkas' resources, such as human labour, and wealth in the form of money. This is thus consistent with the mandala model, whereby the centre is most crucial and the borders are less important because power is drawn to the core.Furthe rmore, villages surrounding this state tend to be aligned such that their hierarchically highest individual, the ‘founder-chief’ is centrally located within their village (Tooker, 1996) . They believed this would usher in prosperity because it was aligned with that of the cosmos, which in this case was associated to the central core of the state itself. This reinforces another characteristic of the mandala political model, the patchwork construction; where smaller centres surrounding the core could preserve a greater deal of autonomy for acknowledging the potency of the central state.Secondly, looking within a state itself, power is also manifested among different religions in Southeast Asia, as religious beliefs have continually influenced the way southeast Asians try to both acquire and accumulate command and control. One way is through the acquisition of sacred or mythical objects, which they believed were associated with power. An example of such an object is the kr is, a unique ancestral dagger with a wavy blade, which was considered the paramount prestige weapon across many religions in pre-independence Indonesia, particularly in the Binamese culture (Hitchcock, 1987).Here, the kris was seen to contain magical and sacred powers, believed to be bestowed by the gods, making it a sacred object that is coveted because of its devine connection. Hitchcock also noted that it was crucial for the personality of the kris to mesh positively with the personality of its owner, which i feel is important because of their aim to accumulate more power from the kris. Furthermore, in the Binamese culture, where imperial status was often inherited, the royal kris was a prized heirloom that visually depicted a genetic relationship to the former ruler (Hitchcock, 1987).In this aspect, the kris can be seen as a symbol of a ruler's mandate to the rule. Hence, the kris can be considered as a powerful object because possessing it granted a ruler with overwhelming comm and and control over the people. The power of the kris is further exemplified when you consider the social status of its manufacturer, usually known as a smith, in traditional times. For instance, let us examine Java, where in the past, a smith had a very high social status, considered to be just below the government of princes and having an honoured position in court (Wrassers, 1940).Wrassers (1940) even goes a step further to examine the ancient times, where the roles of a smith and prince more or less coincided, to the point that their relationship was sometimes likened to that of brothers. Hence, we can see that a kris was considered so sacred and powerful in Java that the manufacturers association with it vaulted his social status to the very top of the hierarchy, indirectly giving him more power in the Javanese society. Another way in which religious beliefs have influenced the acquisition and accumulation of power is through certain religious practices, such as those of the M ien people of Thailand.For example, in their Mien wedding ceremonies, a medium, together with the groom and his father, are required to offer spirit-money to the ancestors by kneeling in front of a bed of corn and burning the spirit-money on it (Jonsson, 2004). These spirit-money, often made of paper, is burned and thus considered transformed into the realms of spirits. In this case, power is manifested in the form of money and wealth, as these exchanges with ancestor spirits brought honour and wealth into the spirit world and in return, urged blessings and wealth for the Mien household.The idea being that having more money and wealth would vault one higher up the social hierarchy, hence giving them more authority and control over those of a lower social status in the hierarchy. I feel that this depicts a patron-client relationship between the spiritual ancestors and the descendants of the Mien household. The spiritual ancestors, who reside in the spiritual realm, are the patrons as they possess spiritual and divine power because of their ability to bestow a household with wealth.The descendents are then the clients who benefit from this wealth bestowed upon their household, but the amount of benefits received will depend on how much resources, in this case the spirit money, they can offer these ancestors. Thirdly, power is also evident when we focus on individuals within a state itself. It exists in the idea of merit and social mobility, because merit traditionally denotes the position and degree of mobility one has within the social hierarchy (Adams & Gillogy, 2011, p. 5) One is in a disadvantageous social position if he or she lacks merit, but the more merit one accumulated, the greater ability he had to move up the social hierarchy and gain power and control over those below this social hierarchy. In Thailand, merit is directly linked to the amount of resources that one owns. Thus the two ways to move up the social hierarchy is either through accumulating more resources independently, or forming a patron-client relationship with another possessing greater resources than yourself (Adams & Gillogy, 2011, p. 2). It is a patron-client relationship because the leader has to reciprocate the benefits he accepted from the client. Forming this patron-client relationship is usually preferred as it is much easier. When many such relationships are formed with the same patron, the resources of the group increase and they grow in size and stability, hence denoting more merit and power within the social hierarchy. Adams and Gillogy (2001) also noted that the resources are first distributed to those close to the leader, and diminishes down the scale.Hence, we can see that social mobility is prevalent as individuals can ascend from the bottom of the Thai social hierarchy as long as he could find the correct patron and accumulate sufficient merit in the form of resources. This idea of merit and social mobility also exists in Laos, where merit is linke d directly to wealth, and the most effective way of obtaining merit is through doing virtuous and moral deeds. This is because Laotians believe that wealth can beget to wealth via the mechanism of merit.One example would be religious offerings, such as daily offering of food to the monks or grand donations to sponsor temple buildings (Adams & Gillogy, 2011, p. 41) . They hope that their donations will increase their merit, thus bringing them wealth and other positive outcomes, in this and the next life. This possibly explains why large donations are rarely anonymous, as the donor wants to be recognised for his contribution and eventually accumulate as much merit as possible.Hence, we can see that in this context, obtaining merit is important for Laotians because it increases their wealth and ultimately gives them an opportunity to move up the social hierarchy, thus gaining control over those now below them. This is also consistent with the idea of social mobility, in that it is not difficult to move up the social hierarchy in Laos as long as one accumulates sufficient merit. In retrospect, looking at modern Southeast Asia, while some new ideas of power have been introduced, such as those in the form of nuclear weapons and fear, some of these traditional ideas are still very relevant today.For example, elements of a sacred centre and religious beliefs exist till this day in Thailand. Sitting in the middle of the grand palace of Bangkok is the Emerald Buddha of Thailand. This key relic was captured from a Lao king by a Thai king in the 18th century and has since served as a marker of the Thai monarchy (Adams & Gillogy, 2011). It is a sacred relic with a history that both represents and embodies the king of Thailand's power because the Buddha is seen as divine and sacred in Buddhism, Thailand's main religion.In conclusion, power manifests differently across the three different levels of a nation state. Firstly through political models of a nation state itself, se condly through religious influences of a religion within the nation state, and lastly in the idea of merit and social mobility among individuals of the nation state. However, even though they manifest in different ways, ultimately the aim of accumulating more command and control is still unanimous throughout Southeast Asia. Total Word Count: 1996 Words ? Bibliography Adams, & Gillogy. (2011). Everyday life in Southeast Asia.Bloomington and Indianapolis: Indiana University Press. Dellios, R. (2003). Mandala: From Sacred Origins to Soereign affairs in traditional Southeast Asia. Gold Coast, Australia: Bond University : School of Humanities and Social Sciences : Centre for East-West Cultural and Economic Studies. Dictionary. com. (n. d. ). Power. Retrieved Retrieved September 13 2012, from http://dictionary. reference. com/browse/power Hitchcock, M. (1987). The Binamese Kris: Aesthetics and Social Value. Bijdragen tot de Taal-,Land-en Volkenkunde , 125-140. Jonsson, H. (2004).Mien Alte r-Natives in Thai Modernity. Anthropological Quaterly Vol 77, No. 4 , 673-704. Tambiah, S. (1970). Buddhism and the spirit cults in North-east Thailand. Cambridge: Cambridge University Press. Tooker, D. E. (1996). Putting the Mandala in its Place: A Practice-based Approach to the Spatialization of Power on the Southeast Asian ‘Periphery' — The Case of Akha. The Journal of Asian Studies Vol. 55, No. 2 , 328-358. Wrassers, W. H. (1940). On the Javanese Kris. Bijdragen tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indie Deel 99, 4de Afl , 501-582.

Bodhisattva in relation to a discussion of love in Buddhism Essay

In chapter three of â€Å"Dimensions of Love: East & West† by James A. Mohler, titled, â€Å"When he (Bodhisattva) exerts himself for the good of others, he should be filled with love and love alone without any admixture of self-interest†, we see how one who has set out on a quest to become a successful Bodhisattva must incorporate love for others (Mohler, 1975). The very soul of the Bodhisattva is devoted to the spreading of love in his fellow men. In the coming paragraphs, light shall be shed upon the intricacies involved in the responsibilities that one finds himself subjected to when he chooses to travel on the path of the Bodhisattva. The analysis performed shall be in the light of the third chapter of the book as mentioned above while elaborating upon the various aspects of the Mahayana Bodhisattva. As we go along with the summarization and analysis of the article, we shall observe the factors that are of primary importance to the Mahayana Bodhisattva and what the life of the Mahayana Bodhisattva dictates. Karuna dictates a side of the code of conduct that Buddha presented known as ahimsa. It is no surprise that the presence of Karuna is in multiple religions and mostly in ones that originated around the same time as did Buddhism and Jainism. It is believed that this element of uniformity may have become prevalent as a result of the movement to discourage the growing bloodshed of that time. The essence of Karuna is to make sure that any element that can encourage or can potentially lead to the encouraging of harm is not promoted under any circumstances. Ahimsa is a unique method of resistance that is incorporated in Kural as well as in Buddhism and in all religions it remains an ideology that speaks of replying to adversity with a unique passive resistance that is composed of exercising good in reply to evil when subjected to evil. So much so that Tiruvalluvar suggests that since all souls are equal, hence pain inflicted by one upon another is nothing but pain inflicted on one’s self. This ideology revolves around the concept of â€Å"self-giving† According to Mahayana Buddhism, the ultimate achievement of inner peace is only possible once one has committed one’s self to serving others and the singular purpose of one’s life has become the spreading of love and peace amongst others. It can be seen how this approach results in the attainment of inner peace for one. The path of success for the bodhisattva does not revolve around any segment of society but unanimously declares that all segments of society, whether drenched in riches or dwelling in the bowels of evil, are to be helped in their journey through life and towards salvation. To the bodhisattva, his very existence makes him responsible to save the people in the world from misery and pain (Rinchen, 1997). Yet modern day religious scholars often argue that the degree of significance that Mahayana Buddhism places on Karuna down plays the element of intelligence. Not only is Mahayana Buddhism shown as an approach to life, but in Chinese Mahayana Buddhism, it is also given form and shape in the Goddess of Mercy Kuan-yin. Kuan-yin is a goddess of mercy in the sense that she looks down upon the world with sympathy for the less fortunate. So much so that according to an ancient Chinese proverb, it is believed that a goddess of mercy dwells in every home. In order to become a bodhisattva that is complete in his being, it is necessary to commit one’s being and one’s life to the bringing of peace and love to others. The bodhisattva is not one whose comprehension of the world around him is dictated by the degree of affluence or hardship that it holds. The bodhisattva is oblivious to such worldly factors in his beliefs and his world exists for the bringing of peace and tranquility to the worried and the pained around him. The bodhisattva does not differentiate between the beggar and the king and helps anybody who karma leads to him. They choose to stay indifferent of infatuation, loathing and recklessness in order to develop virtue within their being. Even the very prayer of the bodhisattva does not center around the person saying the prayer himself/herself but on the extent to which he can be of service to the people around him/her and lead them through the path to inner peace. The bodhisattva prays for the inner illumination of others once he/she has achieved it. The desire of the bodhisattva is only to bring others to the path of inner illumination and nirvana. In this quest, the bodhisattva does not refrain from undergoing any form of pain or discomfort. If the bodhisattva must, then he/she will gladly suffer through pain and torture if it can bring another person peace and tranquility. This aspect is dominant to such a significant degree that the bodhisattva does not even choose to give his family and his own being the comfort and the satisfaction that he chooses to ensure for those who come to him for help and assistance and for the enlightenment that he has achieved. The love of a mother holds monumental importance in the universe, and it is the nature of this very love that the Bodhisattva holds for all he beings around him (Beliefnet, 2008). To the common man, freedom and information are two of the most important elements of success in his life, however, to the bodhisattva, all these and similar elements remain little significance once he has achieved the complete incorporation of Karuna in his being. Needless to say, the bodhisattva feels the pain that the people around him feel and chooses to commit his being to the eradication of that pain. He considers himself to be of no more respect than the people around him and sees all the people as his equal. He does not consider his world in the perception of his own being but chooses to perceive it in the perception of the people around him. The two foundations of the perception that the Bodhisattva chooses to incorporate in his being are that firstly, he never treats people with bias or prejudice but chooses to treat everybody equally as he sets about to take away the misery and pain from their lives. Secondly, the Bodhisattva does not treat anybody in a way that they would not appreciate, but in a way that would make them comfortable and make them feel warm and welcomed in the discovery of their path to nirvana. Until and unless all the people in the world are relieved of the pain and misery that they suffer, the bodhisattva never accepts the ultimate blessing of nirvana even though it has been bestowed upon him. He believes that his true happiness will be brought by allowing the people around him to gain access to relief from suffering. He refuses to accept nirvana as his state of mind until he has eradicated pain and suffering from the world and he chooses to spend the entirety of his life in the pursuit of this quest. For the bodhisattva, the consuming of flesh is another matter upon which he exercises very rigorous rules. It is believed in ahimsa that the reincarnation of a man who consumes the flesh of other living entities will be in the form of carnivorous animals. Beliefs related to the discouraging of the consumption of flesh are the most strongest in eastern traditions like Jainism and Buddhism. The quest for taking away the suffering from all beings at the cost of giving away one’s own comfort is the most primary of priorities for the bodhisattva. The bodhisattva does not turn his back from hard times and does not feel scared of or threatened from adverse circumstances or situations that may cause any discomfort or harm to the bodhisattva. He is always willing to sacrifice himself so that others may have a better development of their soul. The bodhisattva vows and dedicates his life to fighting against all forms of pain, discomfort, evil and sin that plague the people of the world he has been made responsible for by the inner peace that he has achieved. To the Bodhisattva, the people who are spending their lives in the thirst for wealth and are engaging every instant of their limited life in the race to acquire worldly possessions and to satisfy worldly desires are people who are in the need of the Bodhisattva the most. It is these people that the Bodhisattva tries to save and tries to bring them to peace of heart and realization and achievement of nirvana. Hence, it is the singular presence of all of God’s creations that the Bodhisattva gives room to in his heart. His mind and heart continue to contemplate how he can be of service to the people who are ailed with the perplexities of the material world and are lost in the pain and misery that the world captivates them in. To the Bodhisattva, the only purpose in life is to bring deliverance to these sick souls. In this quest, the Bodhisattva is willing to sacrifice his life and his property if the time calls for it. Not only is the Mahayana Bodhisattva willing to sacrifice his very life but he does not refrain from sacrificing every possession that he holds to his name if he can rid somebody of pain and discomfort by doing so. A person who chooses to enter Mahayana Bodhisattva works on six aspects of his person (Essortment, 2008). These six aspects include that of generosity, ethics, patience, effort, concentration and wisdom. Generosity is a trait not very commonly found in human kind, the unselfish desire, to put others wants, needs, requirements and satisfaction before one’s own. One always searches for personal gain, a means to benefit oneself. But according to Buddhist teachings the potential to benefit one’s self and by doing this, in turn benefiting countless others. This is the teachings of Buddhism, the need for self actualization in the form of selflessness, working for the good of others, concerning oneself with providing solutions for other suffering from the infliction of various situations. Ethics and moralistic virtue is one of the components of the 6 Perfections. Knowing the difference between right and wrong, good and evil and being able to hold a veneer of control over oneself, that is what Buddhism preaches. Patience corresponds to anger, and anger dominates a person’s actions in negative aspects. Therefore once again a veneer of calmness must at any cost take over the sensation of effused anger. Patience gives an aspect of happiness and peace. Effort is the driving force to achieve something this virtue is highly required to join the prestigious Bodhisattva. The reason for this is that in order to join, there are many virtues one must possess and if not possess then must procure within oneself, and for this relentless effort is required. Another key aspect that the Mahayana Bodhisattva spends time upon is Meditation. Meditation is the key for ultimate focus. Calm concentration helps one and heals others surrounding him. Distraction places a hurdle in focusing on things important, but meditation clears the mind of all else and focuses on what is required. Concentration creates clairvoyant abilities and provides focus on virtuous deeds. Besides mediation, knowledge and wisdom are the ultimate amalgamation of the other five perfections. To concern oneself in knowing taking precautions where necessary and controlling what when and where is the capability of wisdom. The Mahayana Bodhisattva believes that it is his purpose in life to ensure that the people who are happy always have smiles in their heart, that all the people who are plagued with disease find health and strength once more, that everybody finds the path to deliverance, that anybody who sets out on a journey reaches his destination safely and in time (Exotic India, 1998). All in all, the Mahayana Bodhisattva desires to take away all the pain in the world for his own self and replace it with nothing except joy and pure happiness. From the above elaboration of what the Mahayana Bodhisattva holds dear to himself, we can infer that the very establishment and fundamentals of Buddhism are based upon compassion. This compassion is unique in the sense that it is entirely selfless and comes from a soul that does not hold any concern for its own well being but believes that the completion of its existence will only be possible once it has spent its entire life in the quest for bringing peace and deliverance to the pained and troubled people of the world. The life of the Mahayana Bodhisattva is one plagued with pain and suffering from the apparent view of the person. But the fact of the matter remains that it is in this suffering and pain that the Mahayana Bodhisattva finds comfort. He finds comfort in knowing that he has given his share of happiness to somebody else and has therefore completed the purpose of his existence. Hence, we can conclude that attainment of material laurels is the least of concerns for the observer of Buddhism. In fact, Buddhism concentrates more on bringing sanctuary to people who are caught up in the web of the world and are suffering pain and misery because of it. Therefore, having become drenched in his responsibilities as a Mahayana Bodhisattva, the person becomes a reincarnation of the Buddha himself. References Beliefnet. (2008). What Mahayana Buddhists Believe . Retrieved February 13, 2009, from beliefnet. com: http://www. beliefnet. com/Faiths/2001/06/What-Mahayana-Buddhists-Believe. aspx Essortment. (2008). What is Bodhisattva? Retrieved February 13, 2009, from essortment. com: http://www. essortment. com/all/whatisbodhisat_rfld. htm Exotic India. (1998, October 27). The Bodhisattva Ideal. Retrieved February 13, 2009, from kheper. net: http://www. kheper. net/topics/Buddhism/bodhisattva. htm Mohler, J. (1975). Dimensions of love, East and West. Doubleday. Rinchen, G. (1997). The Thirty-Seven Practices of Bodhisattvas. Snow Lion Publications.

The Great Kanto Earthquake in Japan, 1923

The Great Kanto Earthquake in Japan, 1923 The Great Kanto Earthquake, also sometimes called the Great Tokyo Earthquake, rocked Japan on September 1, 1923.  Actually, the city of Yokohama was hit even worse than Tokyo was, although both were devastated.  It was the deadliest earthquake in Japanese history. The quakes magnitude is estimated at 7.9 to 8.2 on the Richter scale, and its epicenter was in the shallow waters of Sagami Bay, about 25 miles south of Tokyo.  The offshore earthquake triggered a tsunami in the bay, which struck the island of O-shima at a height of 12 meters (39 feet), and hit the Izu and Boso Peninsulas with 6 meter (20 foot) waves.  Japans ancient capital at Kamakura, almost 40 miles from the epicenter, was inundated by a 6-meter wave that killed 300 people, and its 84-ton Great Buddha was shifted nearly a meter.  The north shore of Sagami Bay rose permanently by almost two meters (six feet), and parts of the Boso Peninsula moved laterally 4 1/2 meters or 15 feet. The Effects of the Earthquake The total death toll from the disaster is estimated at about 142,800.  The quake struck at 11:58 am, so many people were cooking lunch.  In the wood-built cities of Tokyo and Yokohama, upended cooking fires and broken gas mains set off firestorms that raced through homes and offices.  Fire and tremors together claimed 90 percent of the homes in Yokohama and left 60% of Tokyos people homeless.  The Taisho Emperor and Empress Teimei were on holiday in the mountains, and so escaped the disaster. Most horrifying of the immediate results was the fate of 38,000 to 44,000 working class Tokyo residents who fled to the open ground of the Rikugun Honjo Hifukusho, once called the Army Clothing Depot.  Flames surrounded them, and at about 4:00 in the afternoon, a fire tornado some 300 feet tall roared through the area.  Only 300 of the people gathered there survived. Henry W. Kinney, an editor for Trans-Pacific Magazine who worked out of Tokyo, was in Yokohama when the disaster struck.  He wrote, Yokohama, the city of almost half a million souls, had become a vast plain of fire, or red, devouring sheets of flame which played and flickered.  Here and there a remnant of a building, a few shattered walls, stood up like rocks above the expanse of flame, unrecognizable...  The city was gone. The Great Kanto Earthquake sparked another horrifying result, as well.  In the hours and days following, nationalist and racist rhetoric took hold across Japan.  Stunned survivors of the earthquake, tsunami, and firestorm looked for an explanation, looked for a scapegoat, and the target of their fury was the ethnic Koreans living in their midst.  As early as mid-afternoon on September 1, the day of the quake, reports, and rumors started that the Koreans had set the disastrous fires, that they were poisoning wells and looting ruined homes, and that they were planning to overthrow the government.  Approximately 6,000 unlucky Koreans, as well as more than 700 Chinese who were mistaken for Koreans, were hacked and beaten to death with swords and bamboo rods.  The police and military in many places stood by for three days, allowing vigilantes to carry out these murders, in what is now called the Korean Massacre. In the end, the earthquake and its aftereffects killed well over 100,000 people.  It also sparked both soul-searching and nationalism in Japan, just eight years before the nation took its first steps toward World War II, with the invasion and occupation of Manchuria. Sources: Denawa, Mai.  Behind the Accounts of the Great Kanto Earthquake of 1923, The Great Kanto Earthquake of 1923, Brown University Library Center for Digital Scholarship, accessed June 29, 2014. Hammer, Joshua.  The Great Japan Earthquake of 1923, Smithsonian Magazine, May 2011. Historic Earthquakes: Kanto (Kwanto), Japan, USGS Earthquake Hazards Program, accessed June 29, 2014.

Average Salary Guide How Much Do Pharmacists Make

Average Salary Guide How Much Do Pharmacists Make SAT / ACT Prep Online Guides and Tips Thinking about becoming a pharmacist? Or maybe you’re just wondering how much the person filling your prescriptions is making? How much does a pharmacist make? We have all answer all of your questions about pharmacist pay! In this guide, we go over average pharmacist salary overall and in each of the 50 states.To help put these numbers into context, we also explain what factors affect pharmacist salary, why pharmacists make so much, what work they do, and how you can become a pharmacist yourself. What Is the Average Pharmacist Salary? How much does a pharmacist make each year? According to the US Bureau of Labor Statistics, the average pharmacist in the US earned an annual salary of $120,270 in 2016, or about $57.82 an hour. The chart below (from the US Dept of Labor) shows the percentile wage estimates for pharmacists in 2016 so you can get a better idea of the range of pharmacist salaries. Percentile 10% 25% 50% (Median) 75% 90% Annual Wage $87,120 $109,400 $122,230 $138,920 $157,950 There are several factors that determine how much a specific pharmacist makes. Experience: Pharmacists who have worked in the profession longer make more money than pharmacists just starting out, since more experienced pharmacists typically have more responsibilities and expertise. Geographic Location: Some parts of the country have a higher average pharmacist salary than others. We discuss this more in the next section. Employer Type: The type of pharmacy job you have will also affect your pay. Pharmacists at mail-order pharmacies had the lowest annual salary (average salary $7,000) while clinical pharmacists were, on average the highest paid ($128,000). Retail pharmacists generally earn less than pharmacists working in hospitals or other clinical settings. How Much Do Pharmacists Make a Year in Each State? Depending on which part of the country you live in, you might be making more or less than the national pharmacist salary. Below is a chart showing the average annual salary for pharmacists in each of the 50 states, as well as Washington D.C. This data comes from the United States Department of Labor’s Occupational Employment Statistics for 2016. You can use this chart to get a better idea of what the average pharmacist salary is in the state where you live or would like to live. State Average Annual Salary in 2016 Alabama $120,000 Alaska $138,000 Arizona $9,000 Arkansas $7,000 California $136,000 Colorado $8,000 Connecticut $121,000 Delaware $8,000 Florida $8,000 Georgia $6,000 Hawaii $5,000 Idaho $6,000 Illinois $7,000 Indiana $7,000 Iowa $0,000 Kansas $9,000 Kentucky $122,000 Louisiana $3,000 Maine $123,000 Maryland $120,000 Massachusetts $131,000 Michigan $5,000 Minnesota $123,000 Mississippi $121,000 Missouri $121,000 Montana $2,000 Nebraska $109,000 Nevada $123,000 New Hampshire $129,000 New Jersey $7,000 New Mexico $120,000 New York $9,000 North Carolina $121,000 North Dakota $3,000 Ohio $5,000 Oklahoma $121,000 Oregon $123,000 Pennsylvania $4,000 Rhode Island $2,000 South Carolina $123,000 South Dakota $2,000 Tennessee $120,000 Texas $124,000 Utah $3,000 Vermont $128,000 Virginia $9,000 Washington $124,000 Washington D.C. $121,000 West Virginia $8,000 Wisconsin $124,000 Wyoming $6,000 As you can see from the chart, the average annual salary for pharmacists ranges from $109,000 (Nebraska) to $138,000 (Alaska). Differences among states in average pharmacist salaries can be due to multiple factors, including cost of living, demand for pharmacists, and where the pharmacists are employed. Why Are Pharmacist Salaries So High? Now you know that most pharmacists are bringing in six figures a year. Why is pharmacist pay so high? There are three main reasons: Lots of Schooling Required As you’ll see in the next section, you can’t wake up one day and decide to start applying to pharmacist jobs. You’ll need a bachelor’s degree as well as a PharmD degree. For most people, this means eight years of university and graduate-level schooling, and the high level of education required for pharmacists contributes to the high salary. Requires Specialized Knowledge and Attention to Detail To be a pharmacist, you must have a lot of knowledge specific to the field, and you must also have a high attention to detail. Pharmacists spend much of their time preparing and dispensing medication, and if they make a mistake, it can literally affect other people’s lives. Therefore, they must always be careful when they are working. Additionally, many pharmacists are balancing multiple duties and many clients/customers which can cause a hectic work schedule. Because the work pharmacists do is so important, and because they are the only ones who can do it, they have a high average salary. High Demand for Pharmacists Another reason pharmacists make so much is that there is a high demand for pharmacists in many parts of the country. As the population gets older and healthcare expands, more people need the services pharmacists provide, which drives up demand. The number of pharmacists in the country is fairly small, so some employers will often offer higher salaries in order to entice pharmacists to work for them. What Do Pharmacists Do? So, what exactly do pharmacists do? It’s far more than just dispensing pills. A pharmacist’s work depends a lot on the specific field they’re in, although all pharmacist jobs involve understanding the impacts and potential risks of different medications. There are three main types of pharmacists: Retail pharmacists spend a majority of their time processing and filling prescriptions, interacting with customers, and watching for potential side effects and interactions of the drugs they prescribe. Clinical pharmacists typically work in hospitals or other medical settings, and a lot of their duties involve working directly with medical professionals and patients, either by choosing which medications to prescribe for a patient, monitoring patients, and other additional duties. Research pharmacists usually work for drug companies, although they can also work for government agencies or universities. They spend the majority of their time developing new medications and conducting drug studies. How Can You Become a Pharmacist? In order to become a pharmacist and start making the big bucks, it’ll take several years of schooling and hard work. Below are the four main steps you need to complete to become a pharmacist. #1: Take the PCAT To begin your applications and get the ball rolling, you’ll need to take the PCAT (Pharmacy College Admission Test), a standardized test for pharmacy school admissions, and submit your scores as part of your application. Not every pharmacy school requires PCAT scores, but most of them do. #2: Get Admitted to a PharmD Program The next step to becoming a pharmacist is being accepted into a Doctor of Pharmacy (PharmD) program. You’ll need a Bachelor's degree to apply. Most of the time, your degree doesn’t need to be in a specific field, but you’ll need to have certain prerequisite classes (usually two years worth) completed before you’ll be admitted, and you have a better chance of already having taken them if you majored in a science as an undergrad. The prerequisites required vary by program, but often include chemistry, biology, physics, and statistics. It’s also possible to get accepted into an accelerated PharmD program while you’re in high school. In this case, you’ll complete your undergraduate degree and PharmD degree in a total of six years. It’s worth noting though, that these programs are not very common, and they’re very competitive to get into. #3: Complete the PharmD Program It typically takes four years to complete PharmD school, which means most people are in school for eight years to become a pharmacist (four years of undergraduate + four years of PharmD school). A few pharmacy schools do have accelerated programs that allow you to complete PharmD school in three years. Even if you already have a graduate degree, even one in the sciences it’ll likely still take you four years to complete PharmD school since the course requirements are very specific to the program. At PharmD school, you’ll take courses that will teach you everything you need to know about becoming a pharmacist. Many programs also allow you to specialize in a specific area of pharmaceutical sciences such as clinical pharmacology or rural pharmacy services. You’ll also get hands-on experience through internships, rotations, and/or work placements during your time in PharmD school. #4: Get Licensed as a Pharmacist After you’ve completed PharmD school, you still need to get licensed before you can work as a pharmacist. Licenses are issued by individual states, so each state has its own requirements. However, most of them are follow the same basic set of guidelines. In every state, you’ll need to pass the NAPLEX (North American Pharmacist Licensure Examination), and most states require you to pass the Multistate Pharmacy Jurisprudence Exam (MPJE) as well. Your state may also have additional requirements, such as other tests you must pass, a certain number of practical hours you need to complete and/or consenting to a criminal background check. Once you’ve completed all of your state’s requirements, you’re able to begin working as a pharmacist! Review: How Much Do Pharmacists Make, Really? So, how much does a pharmacist make? The average pharmacist salary in the US is $120,270. A pharmacist’s salary depends on multiple factors, such as where they live, the type of pharmacy work they do, and how many years of experience they have. Pharmacists living in different parts of the country have different average salaries. Pharmacist pay is so high because pharmacists must attend fours years of PharmD school in addition to undergrad coursework, the profession requires specific expertise and a variety of skills, and because demand for pharmacists is growing. In order to become a pharmacist, you’ll need to: Have a Bachelor degree Complete the necessary prereqs for the program(s) you’re applying to Take the PCAT Complete (typically four years of) PharmD school Become certified (usually by passing the NAPLEX and MPJE exams)

Personal and Professional Development Essay Example | Topics and Well Written Essays - 2000 words

Personal and Professional Development - Essay Example Professional engineering qualifications at various levels are discussed below: Vocational A-Levels and Scottish Highers; SQA Higher National Certificate: These are courses for 1 or 2 years full time. These courses can be regarded as foundation qualifications for the engineering technicians and can be utilised to get admission in undergraduate studies. BTEC/Edexcel/SQA Higher National Diploma (HND): These are generally 2 years course, full time. The HND is well respected qualification and can help the student to upgrade as an Incorporated Engineer (IEng). By obtaining better marks, one can also get transferred into the 2nd or 3rd year of an undergraduate degree programme. Degree Courses: These courses include BEng (Hons) (Bachelor of Engineering) or MEng (Master of Engineering). A BEng (Hons) would generally take 3 to 4 years full time to complete. An accredited professional Bachelor’s degree would fulfil the educational requirements for registration at the level of Incorporate d Engineer (IEng). This sort of degrees as per the specifications of the Engineering Council must last at least 3 years full time. The MEng can be regarded as an integrated form of Master’s degree. It is a higher qualification than BEng (Hons). It takes 4 to 5 years full time to complete. An accredited professional MEng would fulfil the academic requirements for the Chartered Engineer (CEng) qualification. This level of engineering qualification is the best in the educational world of UK and is highly respected all across the industries. An accredited professional BEng (Hons) degree together with a suitable Master’s degree or appropriate extended learning to the Master’s level would also meet the educational requirements.... This paper stresses that the professional titles which are awarded by the Engineering Council are well protected by the law. Registration in Engineering Council by different engineers and technicians is voluntary. This report makes a conclusion that engineering is a challenging profession in the modern work environment. Globalisation requires the engineers to be competent and skilled at the global standards. United Kingdom needs a powerful army of engineers and technicians to combat recession and obtain economic growth. Therefore, the routes to personal professional accreditation in engineering are not easy. The authortThe candidates have to be sufficiently skilled, competent and up to the minute to become a professionally qualified engineer as per the UK standards. No doubt that pursuing a degree course like BEng or MEng is the best way to obtain in depth knowledge in the field and become a professionally qualified engineer. BEng and MEng programmes in civil and structural engineering provided by the UK universities cater to the global standards in this context. Else, if a student cannot pursue a university program for some reason, he can appear in the examinations conducted by the Engineerin g Council and progress through the Level 5, Level 6 and Level 7 qualifications in a step by step manner. An engineer must possess numerical ability, analytical skill, creativity, and most importantly, engineering aptitude to obtain the different engineering qualifications discussed so far and excel in the engineering field. An engineering qualification can serve as both a basic qualification and a specialised qualification, and thus it can open up several prospects.