Wednesday, October 30, 2019
The Relationship Between Individuals and Government Research Paper
The Relationship Between Individuals and Government - Research Paper Example The primary question when understanding social contracts is to determine how society governs itself. Locke attributes this to the notion of natural law and says that social norms turn artificial in the midst of a contract. He believes that individuals are guided mainly by natural reasoning and must adhere to certain limitations under the law. However, people are often misguided by their own selfish interests and may break this protocol. Thus, Locke reasons that people require a social contract that is governed by natural law. Social contract and harmony are enforced through a set of public institutions, which enforce law and order according to predefined doctrines besides taking corrective actions in case of aberrations on the part of people or institutions (Morris, 2009). On the other hand, Rousseau adopts a more philosophical approach by including political factors into the social phenomenon. Using concepts like the sovereign state and the rights of people, Rousseau explains that a social contract allows people to place their power and trust with the common will of the state and motivates them to contribute to the latter’s progress as an indivisible component. Thus, the precondition for a social contract is a collective entity that caters to the human, societal and political ambitions of the state (Winfield, 2008). The elements constituting this collective body are the individuals themselves, who exist and thrive under a set of laws proclaimed by the ‘collective’ state.
Monday, October 28, 2019
The Rhetorical Presidency Essay Example for Free
The Rhetorical Presidency Essay Jeffrey Tulis received his B.A. degree from Bates College, an M.A. from Brown, and a Ph.D. from the University of Chicago. In 1996, he received the Presidents Associates Teaching Excellence Award.  He is currently writing a book on the problem of institutional deference, and he is co-editor of the Johns Hopkins Series in Constitutional Thought. His thoughts in The Rhetorical Presidency are profound and worthy of discussion in any college setting. His central claim concerns how the office of the president of the United States has changed from its conception created by our forefathers, especially in speech making. Presidential speeches were given to Congress, for the most part, and if there were speeches made to the public they were usually of a supportive nature bolstering courage concerning whatever might be facing the country at the time. It wasn’t until after the civil war that public speech making became routine for the president.   We will cover that change from what the presidency used to be, and what it has become today by reviewing Tulis’ book The Rhetorical Presidency.            A political leader who gains power by appealing to people’s emotions and prejudices rather than their rationality is a fair description of where our understanding of the presidency is today. It is interesting to note, however, that early legislation had been passed to thwart this very thing. The fear, as Tulis explains it, of a demagogue during ‘normal’ times would be hard to control. It would not be so terrible in war time, but if the president were to gain too much influence over the people under his leadership, it would be difficult to control the outcome. To elicit people’s emotional and prejudicial biases on an issue is very close to what we are experiencing today. Never has America been in such a turmoil concerning leadership as it is in this present era. More nation-wide polls concerning the ‘ratings’ of the president have been taken during the last two presidents than in all the history of America. If fact, if we are to believe these polls, Clinton, who was elected by the narrowest margin of any president, and Bush never scored very high in public opinion.            The founders of our country feared a popular president for this very reason, and instigated legislation so that decision making on a nation-wide level could not be done by one man. Tulis describes it thusly, â€Å"demagoguery, republicanism, independence of the executive, and [the] separation of powers[1]†. On the same page he also states, â€Å"for most federalists, ‘demagogue’ and ‘popular leader’ were synonyms, and nearly all references to popular leaders in their writings are pejorative.† In one sense, I can see the dilemma, but sometimes, as Americans who can actually think for themselves, it would not be difficult to determine a correct course of action. Our forefathers were not ignorant of this fact, and I believe there are still enough Americans with the same frame of mind to thwart an attempt to gain power by appealing to people’s emotions and prejudices. A good example is Bush’s approval rating among the general public which wavers in the 30-40 percentile range.            One of the issues Tulis addresses is the use of speeches to gain the approval of the people in a given project affecting the United States. One such project was the advent of the railroad. It was during this era that presidential speeches went from mainly speaking to Congress to addressing the general public. He also points out that this increase of speeches to the public was the precursor for â€Å"popular leadership†and the very thing the forefathers were trying to avoid in the presidency of the United States. Many of these speeches were simple ‘thank you’ remarks at public appearances where other speakers were featured prominently[2].            One exception Tulis draws attention to is during Andrew Johnson’s administration. The impeachment charges he faced were partly due to his â€Å"popular rhetoric violating virtually all of the nineteenth-century norms encompassed by the doctrine[3]†.  Influenced by the time era, he was made the butt of jokes and political cartoons that mocked him as a weak man. Theodore Roosevelt’s presidency, however, is described by Tulis as a â€Å"series of rhetorical campaigns to secure passage of legislation to regulate the railroads[4]†. He truly believed that what he was doing was in support of the founding fathers and was an answer to the problems Congress was facing at the time.  To Roosevelt, the railroad problem was a crisis that required the temporary aid of a popular leader. He felt after this issue was resolved things would return to normal again, at least as far as the presidency was concerned. However, the role of demagogue was moved to permanence by Wilson, who was convinced that this separation of powers was the main cause of deficient leadership in America, and until it was changed America would not become the super power she capable of being.            Wilson believed â€Å"The need for more energy in the political system is greater than the risk incurred through the possibility of demagoguery[5]†. Even though Wilson was the only president to receive a doctoral degree (political science), and in spite of his published work, Constitutional Government in the United States, many were, and are, convinced that America can once again return to the leadership that was the very foundation of our nation as prescribed by our forefathers.  The fact that he represented one thing to the people and something quite different to Congress cost him his credibility, and his wavering in rhetoric was what eventually caused his failure as a president.            â€Å"The founder’s solution was to proscribe popular rhetoric always, hoping it would still be around if it was needed. Wilson’s solution was to prescribe it always, hoping that it would not be abused[6]†. Abuse is the best description for it today. Creating crises or pseudo-crises is what seems to be the norm for our political leaders. Some still argue whether or not there were actually weapons of mass destruction in Iraq and further, many fear where this type of thinking will lead. As we learned from Lyndon Johnson’s â€Å"War on Poverty†rhetoric can get the nation into trouble. When he declared â€Å"war†on poverty, he did so as a popular appeal to help those less fortunate people who were in desperate need of help. It was the approach to the solution that caused it to fail. Instead of addressing Congress with the need, and allowing them to produce legislation to support the idea, he made his appeal to the people, who were sympathetic to his cause, but because the proper channels were not followed, his idea was doomed to failure.            Tulis ends his book with the concluding thoughts of reeducating Americans to the real purpose behind the office of presidency, and urges people to understand that a rhetorical president in ‘normal’ times is too risky for a balanced democracy. His suggestions concerning the office of the president returning to what the forefathers intended is the strongest message he offers. How America is going to do this, however, is quite another story. Is the office of the President dangerously close to becoming a dictatorship? I doubt it, but it is quite clear, as Tulis points out, that too much media attention leaves America with the feeling that the office of the President is becoming more like that of a king. Bibliography Tulis, Jeffrey K. 1987 The Rhetorical Presidency.  Princeton, New Jersey: Princeton University                   Press.
Saturday, October 26, 2019
Acquired Immune Deficiency Syndrome :: essays research papers
Acquired Immune Deficiency Syndrome      Acquired Immune Deficiency Syndrome (AIDS). What is it? What causes it and why? Can I get it? How can I prevent myself from getting it? All of these questions can be answered. The main problem besides having AIDS, is not being educated enough to know how and why people are dying all over the world.      Aids is caused by a virus called the human immunodeficiency virus, or HIV. A virus is one of the smallest â€Å"germs†that cause diseases. If you have unprotected sex or share needles or syringes with an infected person, you may become infected with HIV. Specific blood tests can show evidence or HIV infection. You can be infected with HIV and have no symptoms at all. You might feel perfectly healthy, but if you are infected, you can pass the virus to anyone you may have unprotected sex or share needles or syringes with.      AIDS and HIV are two different viruses, but HIV well eventually turn into AIDS. About half the people with HIV develop AIDS within 10 years, but between infection with HIV, the onset for AIDS can vary greatly. The severity of the HIV related illness or illnesses will differ from person to person, according many factors but mostly to the overall health of the individual. The new advances in technology are helping postpone the advancement of the disease.      Lets start at the beginning. First, lets learn what AIDS is. AIDS is an acquired defect in your immune system. The passing of any bodily fluids could technically be used as a passage way for the virus. Once infected with HIV it will begin to attack your CD4+cells, commonly known as your t-cells or t-helpers and they will begin to drop in numbers. You measure the damage to your immune system by HIV and your ability to fight infection. This virus then spreads and damages your t-cells where you are left vulnerable for attack from any other diseases. A weakened immune system is very vulnerable to colds and flues. A common cold or flu that would only make me sick could be fatal to someone with a low immune system.      The first cases of AIDS were reported and recorded in 1981, by the end of 1992 more than 250,000 Americans have developed AIDS and more than 170,000 had died from it. The majority of the first case of victims that died were gay men, but now is just as prominent in heterosexual men and women.
Thursday, October 24, 2019
Philippine culture Essay
Academic Scientific Psychology or Akademiko-siyentipikal na Sikolohiya: Western Tradition: This follows the tradition of Wilhelm Wundt in 1876 and is essentially the American-oriented Western psychology being studied in the Philippines. Academic Philosophic Psychology or Akademiko-pilosopiya na Sikolohiya: Western Tradition: This was started by priest-professors at the University of Santo Tomas. This tradition is mainly focused on what is called ‘Rational psychology’. Ethnic Psychology or Taal na Sikolohiya: This is the tradition on which Philippine psychology is primarily based. This refers to the indigenous concepts that are studied using indigenous psychological orientation and methodologies. Psycho-medical Religious Psychology or Sikolohiyang Siko-medikal: The tradition that fuses native healing techniques and explains it in an indigenous religious context. By Noeco C. Marquino,BS. Psychology UNO-R. Core value or Kapwa Kapwa, meaning ‘togetherness’, is the core construct of Filipino Psychology. Kapwa refers to community; not doing things alone. Kapwa has two categories, Ibang Tao (other people) and Hindi Ibang Tao (not other people). Ibang Tao (â€Å"outsider†) There are five domains in this construct: Pakikitungo: civility Pakikisalamuha: act of mixing Pakikilahok: act of joining Pakikibagay: conformity Pakikisama: being united with the group. Hindi Ibang Tao (â€Å"one-of-us†) There are three domains in this construct: Pakikipagpalagayang-loob: act of mutual trust Pakikisangkot: act of joining others Pakikipagkaisa: being one with others Pivotal interpersonal value Pakiramdam: Shared inner perceptions. Filipinos use damdam, or the inner perception of others’ emotions, as a basic tool to guide his dealings with other people. Linking socio-personal value Kagandahang-Loob: Shared humanity. This refers to being able to help other people in dire need due to a perception of being together as a part of one Filipino humanity. Accommodative surface values Hiya: Loosely translated as ‘shame’ by most Western psychologists, Hiya is actually ‘sense of propriety’. Utang na Loob: Norm of reciprocity. Filipinos are expected by their neighbors to return favors-â€â€whether these were asked for or notâ€â€-when it is needed or wanted. Pakikisama and Pakikipagkapwa: Smooth Interpersonal Relationship, or SIR, as coined by Lynch (1961 and 1973). This attitude is primarily guided by conformity with the majority. Confrontative surface values Bahala Na: This attitude, loosely translated into English as ‘fatalistic passiveness’, actually describes the Filipino way of life, in which, he is determined to do his best, hence the term bahala na, which actually came from the phrase bathalan na, meaning ‘I will do all my best, let God take care of the rest’. Lakas ng Loob: This attitude is characterized by being courageous in the midst of problems and uncertainties. Pakikibaka: Literally in English, it means concurrent clashes. It refers to the ability of the Filipino to undertake revolutions and uprisings against a common enemy. Societal values Karangalan: Loosely translated to dignity, this actually refers to what other people see in a person and how they use that information to make a stand or judge about his/her worth. Puri: the external aspect of dignity. May refer to how other people judge a person of his/her worth. Dangal: the internal aspect of dignity. May refer to how a person judges his own worth. Katarungan: Loosely translated to justice, this actually refers to equity in giving rewards to a person. Kalayaan: Freedom and mobility. Ironically, this may clash with the less important value of pakikisama or pakikibagay (conformity). Approaches and methods Approaches, or lapit, and methods, or pamamaraan, in Filipino Psychology are different from that of Western Psychology. In Filipino Psychology, the subjects, or participants, called kalahok, are considered as equal in status to the researcher. The participants are included in the research as a group, and not as individuals – hence, an umpukan, or natural cluster, is required to serve as the participants, per se. The researcher is introduced to a natural cluster by a tulay (bridge), who is a part of the umpukan and is a well-respected man in the community. Some of the many approaches and methods used in Filipino Psychology are: Pakikipagkuwentuhan: In this method, the researcher engages in a story-telling with an umpukan. The researcher merely serves as the facilitator, while the kalahok or participants are the one who are to talk. The term kwento, from the Spanish word cuento, literally means ‘to tell a story’. Panunuluyan: In this method, the researcher stays in the home of his kalahok or participant while he conducts the research with consent by the host family, whose head serves as the tulay to an umpukan. The term tuloy, which is the root word of the term panunuluyan, literally means ‘to go in’. Pagdadalaw-dalaw: In this method, the researcher occasionally visits the house of his host or tulay, as opposed to staying in the house. The term dalaw literally means ‘visit’. Pagtatanung-tanong: In this method, the researcher undergoes a kind of questioning session with his kalahok or participants. In this method, however, ‘lead questions’ (those questions which directly refer to the topic being studied) are not supposed to be asked, instead the questions to be asked are supposed to have been derived from the kalahok’s answers themselves. The word tanong literally means ‘question’. Pakikiramdam: In this approach, the researcher uses entirely his/her own feelings or emotions to justify if his participants or kalahok are ready to be part of his research or not. The term damdam literally means ‘inner perception of emotions’. Pakapa-kapa: In this approach, the researcher uses ‘groping’, or a mixture of feelings as well as circumstances, to justify his intrusion into the life of his/her participants or kalahok. The term kapa literally means ‘to grope in the dark’. Psychopathology. Filipino psychopathology, or sikopatolohiya in Filipino, from Spanish psicopatologia, is the study of abnormal psychology in the Filipino context. Several ‘mental’ disorders have been identified that can be found only in the Philippines or in other nations with which Filipinos share racial connections. Examples of such are: Amok: Malayan mood disorder, more aptly called ‘Austronesian Mood Disorder’, in which a person suddenly loses control of himself and goes into a killing frenzy, after which he/she hallucinates and falls into a trance. After he/she wakes up, he has absolutely no memory of the event. Bangungot: A relatively common occurrence in which a person suddenly loses control of his respiration and digestion, and falls into a coma and ultimately to death. The person is believed to dream of falling into a deep abyss at the onset of his death. This syndrome has been repeatedly linked to Thailand’s Brugada syndrome and to the ingestion of rice. However, no such medical ties have been proven. Filipino psychopathology also refers to the different manifestations of mental disorders in Filipino people. One example of such is the manifestation of depression and schizophrenia in Filipinos, which are for the most part, less violent. Psycho-medicine See also: Philippine Mythology Filipino psychomedicine, or sikomedikal na sikolohiya in Filipino, is the application of basic psychology to native healing practices loosely considered as ‘medicine’. These practices are closely tied to the faith healers, as well as to the native pagan priestesses like the babaylan or katalonan, who were suppressed by the Spaniards during their colonization of the Philippines. Examples of such practices include: Hilot: The use of massage to aid a pregnant mother in the delivery of her child. Kulam: Hex or bewitchment. Lihi: An intense craving for something or someone during pregnancy. Faith healers or manghihilot testify that if the craving is not satisfied, abnormality of the child may result. Pasma: A concept that explains how init (heat) and lamig (cold) together can result in illness, especially rheumatism. Susto: Soul-flight. Derived from Latin American traditions. Pagtatawas: A method of diagnosing illness wherein alum (called tawas) is ritualistically used by the albularyo or medicine man for diagnosis of a variety of health conditions. The tawas is used to ‘cross’ (sign of the cross) the forehead and other suspicious or ailing parts of the body as prayers are being whispered (bulong or oracion). It is then placed on glowing embers, removed when it starts to crack, then transferred to a small receptacle of water. As it cools, its softened form spreads on the water surface and assumes a shape that may suggest the cause of the illness, often one of several indigenous forces: dwarfs, devils or other evil spirits (na-nuno, na-kulam, na-demonyo). The water in the vehicle is then used to anoint the ailing part or parts of the body to counteract the evil forces or illness. The tawas is then discarded and thrown westward, preferably into the setting sun. Usog: A concept that explains how a baby who has been greeted by a stranger acquires a mysterious illness. Apparently derived from the Spanish tradition of Mal de Ojo. Gaba or gabaa: The Cebuano concept of negative Karma. http://en. wikipedia. org/wiki/Filipino_psychology History of Sikolohiyang Pilipino, or the â€Å"Psychology of, about, and for the Filipinos†. Psychology as an academic discipline in the Philippines started in the early 1900s when the U. S. colonized the country. Scientifically, it was generally viewed as a continuation of the development of psychology in the West. In the early 1970s, however, there came a turning point in the lives of Filipinos. It was a period marked by a high degree of nationalism, brought about by the declaration of the Martial Law. It was ironic that the father of Philippine Psychology was, at that time, a recent Ph. D. graduate of Northwestern University in the U. S. More on this topic. Filipino Values – Indigenous Concepts in Filipino Psychology Cultural, Societal Traditions Remain Integral Part of Philippines Skin Whitening and Dark Beauty in the Philippines It was precisely his Western education that made Sikolohiyang Pilipino founder Virgilio Enriquez realize the need to have a psychology based on the experience, ideas, and orientation of the Filipinos. Together with three other colleaguesâ€â€Prospero Covar (anthropologist), and Zeus Salazar (historian), and Alfredo Lagmay (psychologist)â€â€they helped establish the foundation for a psychology of and for the Filipinos. Enriquez had been a professor of Psychology in the University of the Philippines in Diliman in 1963, but left in 1966 for the U. S. to pursue a Ph. D. in Social Psychology. From there, he watched the disenchantment of young student activists in the Philippines over the deteriorating political and social conditions of the country. When Enriquez returned to the Philippines in 1971, he embarked on a research study with Lagmay into the historical and cultural roots of Philippine Psychology, which included identifying indigenous concepts and approaches. Four years later, he chaired the first national conference on Filipino Psychology. In this conference, the ideas, concepts, and formulations of Sikolohiyang Pilipino were formally articulated. Sikolohiyang Pilipino in the University of the Philippines When Enriquez returned from the States, he and a few other colleagues translated foreign articles to Filipino. The students were also strongly encouraged to write their papers in this language instead of in English, which had been (and still is) the medium of instruction in the University. Gradually, more and more members of the faculty were convinced to use the Filipino language in teaching Introductory Psychology. The main problems they encountered in the use of Filipino in teaching psychology, especially in its initial years, included the lack of materials written in Filipino and the lack of a technical vocabulary. These challenges were solved by translations, compilations of local materials, and choosing the appropriate words from the local dialect. There were times when the technical term was retained when there was no equivalent in Filipino. This did not work out because Enriquez realized that the translation failed to express a truly Filipino psychology. Other factors were the difficulty of expressing or explaining some Western concepts and theories in Filipino, the negative reactions of students who sometimes felt that their skill in speaking and writing in Filipino was inadequate, and the students’ lack of fluency in the language. However, there were observable benefits as well brought about by the use of Filipino in teaching psychology. Among other things: It created better rapport between teacher and students There was a more relaxed atmosphere in the classroom The students’ confidence grew in expressing their opinions, thoughts, and actual experiences. A different perspective, which was more Filipino, was introduced into the course Indigenous concepts were discovered; and The scope of topics discussed became broader with the addition of information from local materials and experiences. Class discussions also became more concrete in relation to Philippine reality. Psychology became related intimately and significantly to the everyday life of the people. Most importantly, with the birth of Sikolohiyang Pilipino, a psychology with a Filipino orientation was developed. The Status of Sikolohiyang Pilipino Now. Sikolohiyang Pilipino continues to thrive, despite the death of Enriquez in the early 90s. Its proponents continue to advocate for a psychology that is truly responsive and reflective to the needs and the unique situation of the Filipino people. http://www. stumbleupon. com/su/2DjFxC/www. suite101. com/content/sikolohiyang-pilipino–the-history-of-philippine-psychology-a316940/ Filipino Psychology or Sikolohiyang Pilipino has basic concepts based on indigenous Filipino values, including hiya, bahala na, and utang na loob. According to founder Virgilio Enriquez,Sikolohiyang Pilipino or Filipino. Psychology is psychology in the Philippines, for and about the Filipinos. It has a number of concepts uniquely based on Filipino values. Filipino Values in Focus One of the major focus of Sikolohiyang Pilipino are the values and concepts interpreted by foreign social scientists. Bahala na had been compared to the American â€Å"fatalism. †In Thomas Andres’s Dictionary of Filipino Culture and Values, it is defined as â€Å"the attitude that makes him accept sufferings and problems leaving everything to God†¦this is a fatalistic resignation or withdrawal from an engagement or crisis or a shirking from personal responsibility. †For Filipino psychologists, however, bahala na is not â€Å"fatalism†but determination and risk-taking. Filipinos do not leave their fate to God when they say bahala na; rather they are telling themselves that they are ready to face the difficult situation before them and will do their best to achieve their objectives. It is a way of pumping courage into their system before a difficult task. Ads by Google Expat & Local Counselling International team of therapists for kids, teens, adults, & couples www. thecounsellingplace. com Meditation – Free MP3s Above the clouds, The sun is always shining. www. ramatalks. com Hiya and Other Misinterpreted Filipino Values Hiya is another concept indigenous to the Filipinos, and it is literally translated as â€Å"shame. †This interpretation of hiya is inadequate because it does not consider the other meanings of the word in different circumstances and form. Armando Bonifacio said that nakakahiya (embarrassing) is different from napahiya (placed in an awkward position) and ikinahihiya (be embarrassed with someone). Zeus Salazar also said that there are internal and external aspects of hiya. Foreign scholars have captured only the external aspect. The more appropriate translation of hiya is not â€Å"shame,†but â€Å"sense of propriety. †More on this topic Sikolohiyang Pilipino – The History of Philippine Psychology Food in the Philippines Reflects Different Cultural Influences Cultural, Societal Traditions Remain Integral Part of Philippines For Western psychologist Charles Kaut, utang na loob is â€Å"debt of gratitude. †This definition identified the utang (debt) only, ignoring the other concepts related to loob such as sama ng loob, kusang loob, and lakas ng loob. Utang na loob became convenient in perpetuating the colonial status of the Filipino mind. For Enriquez, reciprocity maintains the image of colonizer as benefactor. When utang na loob is looked at in the Filipino context, it becomes not â€Å"debt of gratitude†but â€Å"gratitude / human solidarity. †It is not a big a burden as â€Å"debt†is because in the Filipino culture of interpersonal relations, there is always the opportunity to return a favor. It is not obligatory in the immediate future; it could be fulfilled in the next generation. It binds a person to his/her home community. Pakikisama is another Filipino value that has been misinterpreted by foreign psychologists. For Frank Lynch (1961), it is maintaining â€Å"smooth interpersonal relations by going along with the majority; conformity. †For Enriquez, though, it is just one of the eight identifiable levels and modes of interaction in the Philippine society, which range from civility to oneness with. It approximately means conformity but it is not slavish conformity. This becomes evident only when one also looks at the different levels of interaction, which shows that all those starting with paki is oriented to â€Å"others. †The term pakikisama was therefore taken out of context. Sikolohiyang Pilipino in Social Research. The whole range of interaction can be summarized by the term pakikipagkapwa (an orientation/commitment toward one’s fellowman) better than pakikisama. Kapwa (unity of self and others/shared identity) embraces both categories of outsider and insider. Enriquez gave the following scale of relationship between researcher and participant: Ibang Tao Category (Outsider) Pakikitungo (civility with) Pakikisalamuha (interaction with) Pakikilahok (participation with) Pakikibagay (in accord with/level of conforming) Pakikisama (being along with/level of adjusting) Hindi Ibang Tao Category (One-of-Us). Pakikipagpalagayang-loob (being in rapport/understanding/level of mutual trust) Pakikisangkot (level of active involvement) Pakikiisa (being one with/level of oneness and full trust) Indigenous research methods identified in Sikolohiyang Pilipino as appropriate in Philippine culture are pagmamasid (general looking around), pakikiramdam (feeling through or sensing), pagtatanung-tanong (asking questions), pagsubok (testing the situation), pagdalaw-dalaw (occasional visits), pakikilahok (participation), pakikisangkot (deeper involvement), pakapa-kapa (groping), and pakikialam (concerned interference). The field of psychology in the Philippines is growing. With the increasing number of Filipino psychologists realizing the need to indigenize the field, as well as the number of research studies being done using Sikolohiyang Pilipino methods, it can only prosper in the future. Reference: Enriquez, V. (Ed. ). (1990). Indigenous psychology: A book of readings. Quezon City: Akademya ng Sikolohiyang Pilipino.
Wednesday, October 23, 2019
A Summary Of Three Main Points You Gained
A manager is designated by an employer to make sure things are to run smooth, and are to always the visionaries the company hoped they would be. A leader on the other hand, is a visionary that uses there vision to exceed and bring forth the full potential Of their employees, and company. They are strategic thinkers asking questions of what there strength and weakness. They question on how they can use these strengths to improve weaknesses and if possible build upon what they are already good at.Leaders use strategic thinking to formulate and implement their mission, vision, and goals. They also build Consensus, meaning they â€Å"question the status quo. They challenge their own ND others' assumptions and encourage divergent points of view. (â€Å"Strategic Leadership: The Essential Skills†) Leaders do not rush they take there time to implement their plans at the perfect, precise moment. The ability to execute impeccably helps make there visions successful. Strategic Leadersh ip: The Essential Skills. (2013, January 1).Retrieved January 22, 201 5, from HTTPS:// hub. Org/2013/strategic-leadership-the-essential-skills 2. Your findings and connections that you make (What seems particularly true or sensible to you as you read, and why you think so? Does this article connect in any ways to: course lecture content and other readings in this course, prior knowledge? ) This article makes complete since. Feel that the article can connect to really anything in our lives: work, team sports, volunteering, school, kids, marriage and etc.Being a leader in notes our personal lives but in our careers is what makes us successful. This also helps us with accountability and improves things even when we may think is good enough. This is how we make ourselves and other to become better in life. This is also how I see our Hooch's. Hooch's have a â€Å"array of services effectively designed, aligned, integrated and continuously improved†(page, 71 ) They are a strategic foundation that sets decisions on its mission, vision, and values.This meaning that it has to continuously strategically thinking of ways to make care provided to patients better. Hooch's also have to have a way of consensus; this is how goals are met by everyone to a common ground to be successful. Implantation of plans for Hooch's must also like a leader be executed at the proper times. If plans are not executed at the proper time they can cause a upset or imbalance which could effect the over all goals of the HOC. White, K. , & Griffith, J. (2010). The Well-Managed Healthcare Organization.
Tuesday, October 22, 2019
The Case of Convicted Killer Jeffrey MacDonald
The Case of Convicted Killer Jeffrey MacDonald On February 17, 1970, a horrific crime took place in the Fort Bragg, North Carolina army base home of U.S. Army surgeon Captain Jeffrey MacDonald. The doctor claimed strangers had broken in, attacked him, and slaughtered his pregnant wife and their two young daughters in a manner that eerily resembled the recent Tate-LaBianca murders carried out by the Manson Family in California. Army investigators didnt buy his story. MacDonald was charged with the murders but later released. Though the case was dismissed, it was far from over. In 1974, a grand jury was convened. MacDonald, now a civilian, was indicted for murder the following year. In 1979, he was tried, found guilty, and sentenced to three consecutive life sentences. Even in the face of conviction, MacDonald has staunchly maintained his innocence and launched numerous appeals. Many people believe him; others do not, including Fatal Vision author Joe McGinnis, who was engaged by MacDonald to write a book exonerating him- but got one condemning him instead. Jeffrey and Colette MacDonalds Bright Beginnings Jeffrey MacDonald and Colette Stevenson grew up in Patchogue, New York. Theyd known one another since grade school. They began dating in high school and the relationship continued during their college years. Jeffrey was at Princeton and Colette attended Skidmore. Just two years into college, in the fall of 1963, the couple decided to marry. By April 1964, their first child Kimberly was born. Colette put her education on hold to become a full-time mother while Jeffrey continued his studies. After Princeton, MacDonald attended Northwestern University Medical School in Chicago. While there, the couples second child Kristen Jean was born in May 1967. Times were tough financially for the young family but the future looked bright. After graduating from medical school the following year and completing his internship at Columbia Presbyterian Medical Center in New York City, MacDonald decided to join the U.S. Army. The family relocated to Fort Bragg, North Carolina. Advancement came quickly for Captain MacDonald, who was soon appointed Group Surgeon to the Special Forces (Green Berets). Colette was enjoying her role as a busy homemaker and mother of two but she had plans to return to college with the eventual goal of becoming a teacher. Over the Christmas holidays in 1969, Colette let friends know that Jeff would not be going to Vietnam as theyd feared he might. For the MacDonalds, life seemed normal and happy. Colette was expecting a third child- a boy- in July but just two months into the new year, Colettes life and those of her children would come to a tragic and terrifying end. A Horrific Crime Scene On February 17, 1970, an emergency call was forwarded from an operator to the military police at Fort Bragg. Captain Jeffrey MacDonald was pleading for help. He begged for someone to send an ambulance to his home. When the MPs got to the MacDonald residence, they found 26-year-old Colette, along with her two children, 5-year-old Kristen and 2-year-old, Kimberly, dead. Lying beside Colette was Captain Jeffrey MacDonald, his arm stretched over his wifes body. MacDonald was wounded but alive. Kenneth Mica, one of the first MPs to arrive on the scene, discovered the bodies of Colette and the two girls. Colette was on her back, her chest partially covered by a torn pajama top. Her face and head had been battered. She was covered in blood. Kimberlys head had been bludgeoned. The child also suffered stab wounds on her neck. Kristen had been stabbed in her chest and back 33 times with a knife and 15 more with an icepick. The word Pig was scrawled in blood on the headboard in the master bedroom. MacDonald appeared to be unconscious. Mica performed mouth-to-mouth resuscitation. When MacDonald came to, he complained of not being able to breathe. Mica says that while MacDonald did request medical attention, he attempted to shove him away, urgently demanding that the MP tend to his children and wife instead. The Woman in the Floppy Hat When Mica questioned MacDonald about what had happened, MacDonald told him that three male intruders accompanied by a hippie-type woman had broken into the home and attacked him and his family. According to MacDonald, a blonde female, wearing a floppy hat, high-heeled boots and holding a candle had chanted, Acid is groovy. Kill the pigs, as the carnage took place. Mica recalled noticing a woman who fit that description while en route to the crime scene. She was standing outside in the rain on a street not far from the MacDonald home. Mica informed a superior at the armys Criminal Investigation Division (CID) about having seen the woman but says his observations were ignored. The CID chose to remain focused on the physical evidence and the statements MacDonald made regarding the crimes to formulate their theory of the case. The First Murder Charges At the hospital, MacDonald was treated for wounds to his head, as well as various cuts and bruises to his shoulders, chest, hand, and fingers. He also sustained several puncture wounds around his heart, including one that punctured his lung, causing it to collapse. MacDonald remained hospitalized for a week, leaving only to attend the funerals of his wife and daughters. MacDonald was released from the hospital on February 25, 1970. On April 6, 1970, MacDonald underwent an extensive interrogation by CID investigators, who concluded that MacDonalds injuries were superficial and self-inflicted. They believed that his story about intruders was a fabrication created as a coverup and that MacDonald himself was responsible for the murders. On May 1, 1970, Captain Jeffrey MacDonald was formally charged by the U.S. Army for the murder of his family. Five months later, however, Colonel Warren Rock, the presiding officer over the Article 32 hearing, recommended that the charges be dropped, citing insufficient evidence to indict. MacDonalds defense civilian defense attorney Bernard L. Segal had argued that the CID botched their jobs at the crime scene, losing or compromising valuable evidence. He also floated a credible theory of alternative suspects, claiming to have found Helena Stoeckley, the woman in the floppy hat, and her boyfriend, a drug-using army veteran named Greg Mitchell, as well as witnesses who claimed Stoeckley had confessed to her involvement in the murders. After a five-month inquisition, MacDonald was released and received an honorable discharge in December. By July 1971 he was in living in Long Beach, California, and working at the St. Mary Medical Center. Colettes Parents Turn Against MacDonald Initially, Colettes mother and stepfather, Mildred and Freddie Kassab, fully supported MacDonald, believing him innocent. Freddie Kassab testified for MacDonald at his Article 32 hearing. But all that changed when they reportedly received a disturbing phone call from MacDonald in November 1970, during which he claimed to have hunted down and killed one of the intruders. While MacDonald explained away the call as an attempt to get an obsessive Freddie Kassab to let go of the investigation, the revenge story made the Kassabs uneasy. Their suspicions were stoked by several media appearances MacDonald made, including one on The Dick Cavett Show in which he showed no signs of grief or outrage over the murders of his family. Instead, MacDonald spoke angrily of the Armys mishandling of the case, going so far as to accuse CID investigators of lying, covering up evidence, and scapegoating him for their bungling. MacDonalds behavior and what they deemed arrogant demeanor led the Kassabs to think that MacDonald might have actually murdered their daughter and grandchildren after all. After reading a full transcript of MacDonalds Article 32 hearing, they were convinced. Believing MacDonald to be guilty, In 1971, Freddie Kassab and CID investigators returned to the crime scene, where they attempted to recreate the events of the killings as described by MacDonald, only to arrive at the conclusion that his account was totally implausible. Concerned that MacDonald was going to get away with murder, in April of 1974 the aging Kassabs filed a citizens complaint against their former son-in-law. In August, a grand jury convened to hear the case in Raleigh, North Carolina. MacDonald waived his rights and appeared as the first witness. In 1975, MacDonald was indicted on one count of first-degree murder in the death of one of his daughters, and two counts of second-degree murder for the deaths of his wife and second child. While MacDonald awaited trial, he was released on $100,000 bail. During this time, his lawyers appealed to the 4th Circuit Court of Appeals to dismiss the charges on the grounds that his right to a speedy trial had been violated. The decision was overturned by the U.S. Supreme Court in on May 1, 1978, and MacDonald was remanded for trial. The Trial and the Verdict The trial opened on July 16, 1979, in Federal Court in Raleigh, North Carolina with Judge Franklin Dupree presiding (the same judge who’d heard Grand Jury arguments five years before). The prosecution entered into evidence a 1970 Esquire magazine found at the crime scene. The issue featured an article on the Manson family murders, which they argued had given MacDonald the blueprint for his so-called â€Å"hippie†murder scenario. The prosecution also called an FBI lab technician whose testimony regarding physical evidence from the stabbings wholly contradicted the events as described by MacDonald. In Helena Stoeckley’s testimony, she claimed never to have been inside the MacDonald’s home. When the defense attempted to call rebuttal witnesses to refute her assertions, they were denied by Judge Dupree. MacDonald took the stand in his own defense but despite a lack of motive, he was unable to come up with a convincing argument to disprove the prosecution’s theory of the murders. On August 26, 1979, he was convicted of second-degree murder for the deaths of Collette and Kimberly, and first-degree murder of Kristen. The Appeals On July 29, 1980, a panel of the 4th Circuit Court of Appeals overturned MacDonald’s conviction, again as a violation of his 6th Amendment right to a speedy trial. In August, he was released on $100,000 bail. MacDonald returned to his job as the Head of Emergency Medicine at the Long Beach Medical Center. When the case was heard once again in December, the 4th Circuit upheld their earlier decision but the U.S. government appealed to the U.S. Supreme Court. Oral arguments in the case took place in December 1981. On March 31, 1982, the Supreme Court ruled 6-3 that MacDonald’s right to a speedy trial had not been violated. He was sent back to prison. Subsequent appeals to the 4th Circuit Court of Appeals and the U.S. Supreme Court have been denied. A 2014 appeal was based on DNA testing of hairs found on Collette’s leg and hands that didn’t match any member of the MacDonald family. It was denied in December of 2018. MacDonald continues to maintain his innocence. He was originally eligible for parole in 1990 but refused to consider it because he says it would have been an admission of guilt. He’s since remarried and is next eligible for parole in May 2020. Sources The MacDonald Case Website.McGinnis, Joe, FatalVision. New American Library, August 1983Lavois, Denise. â€Å"‘Fatal Vision’ Doctor Denied New Trial in Family Triple Murder.†Associated Press/Army Times. December 21, 2018Balestrieri, Steve. â€Å"Jeffrey MacDonald Stands Trial For His Wife and Daughters Murders in 1979.†Special Operations. July 17, 2018
Monday, October 21, 2019
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