Different philosophers approaches to the concept of human consciousness and the thought process are unique. Some of them believed that thought was an indicator of consciousness and existence, and for someone, a simple way of thinking was not enough. Their opinions about how the human mind works are different; the analysis of specific approaches can help develop a rather exciting topic and reveal the relationship between the thought process and what people call life. For this purpose, a deductive method is suited best, that is, the search for the truth through an analysis from the general sense to separate points.
Descartes Arguments Concerning Mind and Self-Consciousness
Self-consciousness is a persons assessment of himself or herself as a thinking individual subject. According to Descartes, the existence of the body without consciousness is impossible since the philosopher considers this situation not only from theological but also a scientific point of view. The author noted that the human body was like a container that was filled with life (Descartes). Consequently, if anyone removed all living things from this container, it would remain empty and useless. Such a theory of the separation of consciousness is also actively used today.
According to Descartes, the only thing given to a person is a fact of thinking, which is achieved through understanding and self-awareness. For the philosopher, the mind was considered the highest value, and he repeatedly highlighted that only through his thoughts could he understand the world around him and appreciate the importance of human existence (Descartes). This approach is one of the most famous today and is regularly interpreted and cited by many modern philosophers.
Deductions to Reveal Descartes Approach
In order to show how the deductive method based on Descartes theory of human consciousness looks, it is possible to apply it on the example of a computer to prove that an inanimate organism has no self-consciousness and mind. For example:
If computers have mind, they have thoughts.
Computers do not have thoughts.
Consequently, computers do not have mind.
It is possible to make another example of similar deduction:
If computers have feelings, they have mind.
Computers do not have feelings.
Accordingly, computers do not have mind.
Connection Between Rights and Self-Consciousness
Rights are an integral part of a free and equal society. Hobbes viewed human beings as the main bearers of rights and believed that it was people who influenced the world order (Baumgold 25). The philosophy of such a type is typical for many modern scientists; however, Hobbes was one of the first who initiated the political idea that exists today. His theory concerning people and their rights is inextricably connected with such modern terms as conservatism and radicalism (Baumgold 25). Therefore, the philosophers influence on the formation of politics is significant.
Also, there is a relationship between the possibility of having rights and self-consciousness. It is quite difficult to imagine that people who are incapable of thinking and concluding can use their rights and regard freedom as something vital. Probably, the higher the level of self-awareness a particular person has, the more opportunities he or she has to dispose of rights according to personal motives and interests. Thus, the link between these two concepts is quite evident and can be explained with the help of deductions.
Deductions to Present Computers as Possible Bearers of Rights
In order to try to consider an inanimate organism, for example, a computer, as a potential bearer of rights, it is possible to make several deductions. Each of them is designed to show whether it is real to evaluate an object without self-consciousness as the one that can have personal rights. These deductions can be as follows:
If computers have rights, they can ask for freedom.
Computers cannot ask for freedom.
Consequently, computers have no rights.
Another deduction to reveal the lack of relationship between machines and rights is as follows:
If computers are interested in observing their laws, they have rights.
Computers are not interested in observing their laws.
Accordingly, computers have no rights.
Personal Identity and Reasoning about Neuro-Prosthetic Replacement
Personal identity is an indicator of human interests and preferences and, to a certain extent, can withstand physical changes. For example, according to Ryle, peoples awareness of the characteristics of their personality and the opportunities that can be achieved through this understanding helps prevent any potential changes in organisms (166). For example, the ability of auto-suggestion and persuasion allows slowing down the aging process and ensuring that the body reacts to specific commands that the brain gives.
As it is known, a persons personality is determined by his or her experience and knowledge and develops due to acquired properties. In the process of development, the brain activity is an essential feature, and a potential neuro-prosthetic replacement may save a persons life, but certainly will not allow him or her to remain the same as before. The fact is that the information stored in the brain, in particular, memory is one of the key attributes that determine the human personality (Schore 177). Therefore, in case of a replacement, any person will turn into an ordinary living organism that has no signs of mind.
Accordingly, if the brain is subject to replacement, a person will almost certainly not remain the same as before. All the accumulated information that is stored by the neurons of the brain will be lost, and a human shell with a new brain will be almost entirely useless. Jackson remarks that the actual world is mainly physical (291). Nevertheless, the lack of experience and self-consciousness will likely not give a person an opportunity to perceive the environment adequately and sensibly.
Deductions to Demonstrate the Connection Between Personal Identity and the Brain
Possible deductions that help to reflect the relationship between personal identity and the brain are an excellent way to assess any potential link. Thus, in the process of drawing up such schemes, no connection was found. Here are the following deductions:
If a person has a neuro-prosthetic replacement, experience and knowledge remain.
Together with the replacement of the brain, self-consciousness disappears.
Accordingly, if a person has a neuro-prosthetic replacement, experience and knowledge do not remain.
Here is another possible deduction:
Personal identity is preserved with a neuro-prosthetic replacement.
A neuro-prosthetic replacement changes perceptions.
Consequently, personal identity is not preserved with a neuro-prosthetic replacement.
Analysis of the Simulated Consciousness
The simulated consciousness called Nu-Me cannot be viewed as a system with a personal identity. The reasons for the separation of mind from the body can be different, for example, it is a desire for technical progress or attempts to learn the secret of the human mind. According to Descartes, to determine whether this or that entity has self-consciousness, it is possible to use a simple technique to assess the degree of skills acquired over a lifetime. Artificial system is unlikely to succeed in it. It can be noted that to have consciousness, it is required to represent a particular type of behavior, that is, to demonstrate not only the ability to think complexly but also show relevant skills obtained through experience and analysis.
Nu-Me can hardly be considered a person. The concept of whether to endow such a system with rights is controversial. As Ryle notes, the artificial mind does not need to be aware of its rights and freedoms in the context of the surrounding world (166). Consequently, such a system does not want rights that are necessary for a thinking human being. Therefore, the nature of a person is inextricably linked not only with self-consciousness but also with the use of rights and freedoms.
If I had to transfer my experience and knowledge to an artificial consciousness like Nu-Me, I think that I would hardly have remained the same person. As Plato remarks, self-awareness is possible in the body that is ready to accept experience (8). Accordingly, the mind that will be moved from the body to the machine will not be able to function in a new shell. Also, the physiological features of the brain structure are unlikely to allow achieving a complete identity. Therefore, this idea of transferring consciousness is controversial enough.
Conclusion
Thus, a deductive method used by many philosophers is an efficient way of solving many problems, including the one that has to do with human self-consciousness. Attempts to analyze the opinions of well-known personalities can help in the process of assessing certain issues. The human mind has different features and properties and can be viewed from the point of view of various aspects and approaches.
Works Cited
Baumgold, Deborah. Hobbess Political Theory. Cambridge University Press, 1988.
Descartes, Rene. The Philosophy of Descartes: Containing the Method, Meditations, and Other Works. Edited by David B. Manley and Charles, S. Taylor. Web.
Jackson, Frank. What Mary Didnt Know. The Journal of Philosophy, vol. 83, no. 5, 1986, 291-295.
Plato. The Apology of Socrates. Translated by Benjamin Jowett, Dutch Renaissance Press, 2014.
Ryle, Gilbert. The Concept of Mind. 60th ed., Routledge, 2009.
Schore, Allan N. Affect Regulation and the Origin of the Self: The Neurobiology of Emotional Development. Routledge, 2015.
Debate has been going on for a long time to establish whether phenomenology (individualised consciousness) is a method or a philosophy. As a result, we have two schools of thought one believing that individualised consciousness is a philosophy, and the other believing that it is a method.
Nevertheless, the idea of individualised consciousness being a philosophy appears weightier than when classified as a method. Different definitions by different philosophers have given individualised consciousness different meanings. The paper examines the meaning of individualised consciousness as proposed by Husserl Edmund.
Husserl and individualised consciousness
According to Husserl Edmund, individualised consciousness is the scientific study of fundamental compositions of pure consciousness, a discipline of essential being. Thus, from this definition, Husserl assures that if we can identify those compositions, then we are sure of assurance-something that philosophy has constantly hunted.
In essence, Husserl wants us to understand that the sphere of pure consciousness is by far distinctive from that of real experience. This means that individualised consciousness is a theory that deals with pure experiences and not necessarily facts. Consequently, according to Husserl, there is a great dissimilarity between essential being and actual existence (Woodruff 1).
There is also a concept of phenomenological reduction, which according to Husserl is a method of delineating the fundamental quintessence of a psychological phenomenon. Thus, an individual exercising his pure consciousness must dangle empirical subjectivity in order to describe its indispensability and unreservedness.
Under phenomenological reduction, an individual ought to exhibit empirical intuitions based on personal ability and not philosophical inquest. An individual should also refrain from making judgements on empirical intuitions. Husserl also asserts that by suspending inquest (bracketed judgement) an individual will be in a position to place facts in their rightful place, that is, under essential being.
According to Husserl, it is important to note that realities or facts form the basis of empirical intuition. On the other hand, Husserl asserts that essences act as the basics of essential intuition. The two types of intuitions, that is, empirical intuition and essential intuition, are vital in explaining the meaning of individualised consciousness.
However, according to Husserl, empirical intuition can sometimes initiate essential intuition but there is a limit for such a case. If such a case occurs, then the resultant essential intuition is either insufficient or sufficient of lucidity and clarity. Husserl goes further to explain that individual consciousness is premeditated since it involves a reference towards an entity.
However, it is also important to note that consciousness involves and occurs in two phases, intentional and accidental. Nonetheless, the concept of intentionality is the one responsible for individual consciousness together with its intent significance (Woodruff 1).
Husserl does not leave it here either. He goes ahead to explain that the phrase I think exhibits the attitude of pure ego. Pure ego is a significant thing in explaining the meaning of individualised consciousness.
At least, according to Husserl, pure ego carries out the proceedings of consciousness. Husserl further explains that pure ego projects towards a certain destination transcendentally or immanently. Under immanently fixed proceeds of consciousness, the individuals ego revolves around the objects that are within the precincts of the matching ego.
On the other hand, transcendentally fixed proceeds of consciousness appear opposite of immanently fixed consciousness. As for the transcendentally acts, an individuals consciousness revolves around object of consciousness completely falling outside the ego.
Explicitly, the two differences also give being two different meanings, first, as an experience, and secondly, as a thing. In general, immanent objects show logicality, while transcendent objects lack of logicality (Husserl 132-133).
Conclusion
In conclusion, according to Husserl, individual consciousness is the descriptive analysis of a person as conscious being able to exercise empirical intuitions based on personal ability and not philosophical inquest.
Works Cited
Husserl, Edmund. Ideas: General Introduction to Pure Phenomenology. Translated by W. R. Boyce Gibson. London: George Allen & Unwin Ltd. 1931. Print.
Our whole life revolves on decisions we make and decisions we take. From the day a child is born, there begins a process of decision-making. Sometimes we are carried by our emotions while making decisions while on the other hand we are carried by the uncertainties. Then we make what would come out to be the best decision of our life. Decisions take place consciously or subconsciously. Conscious decision-making implies when we are conscious about our thoughts, our plans and our desires, analyze its implications and its benefits, we make decisions and feel self motivated. we make decision we feel self-motivated. Persons, who are conscious controlled about their decision- makingers make the human beings to dominate their routines, exercise control over the willpower, find innovative solutions, make collective decisions and justify their choices. (this sentence is correct) We can define consciousness as, It is the very substance of mental life that not only makes life personally manageable but also worth living. A functional consciousness involves purposive accessing and deliberative processing of information for selecting, constructing, regulating and evaluating courses of action. (Bandura, 3) This is achieved through intentional mobilization and productive use of semantic and pragmatic representations of activities, goals and future events and comes at a cost of price; consciously made decisions are likely to come up with the number of biases.
But,, if we go by the rational choice theory and several other perceptions,, the performance of the conscious decision makers rates poorly. But if people abstain themselves from the conscious control, and think beyond rational ground on certain tasks, then their performance would be better and they would better be able to handle large amount of information, update themselves and find adequate solutions to define their problems in a better way. In many cases, decisions are made unconsciously without being aware of any consequences. We simply make decision, yes or nowhether or not on the basis of our desires or emotions.
Neuroscientists are trying to find out the reason of these happenings peering deep into our brains. Scientists have discovered that we all have dog brains, especially with human cortexes stuck on the top. Neuroscientists found out the fact that our animal brains conform to the modern cortex to create an influence over the choices. The discovery have been made by scientists that there are certain reward circuits in the brain, which are activated in response to cocaine, chocolate, sex, and music and also find gratification by merely making anticipations about the money or in taking revenge. There are certain aversion circuits also in the brain, which are threatened to the physical pain and also pose reaction if we feel cheated by our partner.
Gardiner Morse, Senior Editor of HBR stated, our emotional brains neednt always operate beneath our radar. Although our dog brains sometimes hijack our higher cognitive functions to drive bad, or at least illogical, decisions, they play an important part in rational decision making as well. The more we understand how we make decisions, the better we can manage them . (Morse, 42).
Our decisions are guided by many aspects and our motives- some pertain to our selfish desires and some unselfish. According to Psychological Egoism, each human action is motivated by the self-interest; persons who sacrifice everything to help others are considered to be the an epitome of moral virtue. It is surprising yet true that altruism may not only be rare but impossible. Every human action is guided by self-interest and this is the most natural phenomenon.
Rand in her philosophical work, The Virtue of Selfishness (VOS), states that the right meaning of selfishness is concern with ones own interests (Rand, vii). The arguments posed by Rand is that selfishness is not bad but the most virtuous proposition in the aspect that it is an action whereby it secures and gives protection to ones rational values, ones life and happiness. It enables the person to attain ones goals and success and achievements for ones own well-being. One should strive to involve seriously for own interest and lead a very healthy and fulfilling life.
Our allAll our actions and desires revolve around this the word selfish . Though popularly there is a different meaning ascribed to the term selfish its its the term yet. For them it means disregarding other peoples welfare for ones own. In these circumstances, people make decisions according to ones own desires and to meet own motives disregarding the welfare of others. These people are considered as brutish who never have even a least concern for the welfare of the others. Their actions cause harm to others, though benefit themselves, and they lose all the good will, trust and patience of others. But Rand has her own version, she prefers not to label these people as selfish as she ardently advocates that if this application is applied, it distorts the important philosophical version of desire and self interests and give space to the false philosophical doctrines. Moreover, it gives the way to the formation of what is ethics?.
Rand suggests that there is objectivity involved in the several elements of the self-interest. All human beings have their own psychological and biological needs needs. Aand to fulfill these needs is the main prerequisite of all human beings. Thise selfish interest is quite contradictory to what is known as whims which do not constitute well being of human beings. Human beings are social animals and they have to adhere to certain social values and virtues while making decision to fulfill their own desires and whims. A person, who is truly selfish, is very self-respecting, self-supporting human who neither develops attitude in his bid to sacrifice others nor sacrifice himself for others. (Rand, ix) It is also said that self-interest cannot be seen but felt and deeply understood. It can be described in the form of natural motive and deliberative motive. Natural motive can be described as something, which immerses out of our inner self unconsciously and unnatural motive is something that defies the natural desires and forces us to follow the rational lines. Natural motive comes first over discussion and therefore it is considered not only an intelligent but also a good desire, which can be related with feeling of suffering and sacrifice. Always the priority is given to the natural desires because it is inherent part of ourselves and comes automatically we cannot control or defy.
Self-interest is a crucial part and a fundamental aspect of human being that no one can deny and arises out of the natural impulse of the human beings. For Kant, When we perceive a beautiful object which is typically a natural object theoretically accessible to all rather than a work of art, may give rise to an element of ego or possessiveness-the disjunction between our perception and concept, creates and excess or free play of an imagination, that prefigures moral freedom, or freedom from desire or self interest. (Dellamora, 131).
From the philosophical perspective, desires can turn into motives. For example, desires can make an agent correctly observe the beliefs as an explanation for his actions. Sometimes when a person desires to do something, he does not have either reason for doing the action or motive of doing rather he only has a desire of doing. Bernert Gert in his book Morality: Its Nature and Justification said that a person hardly needs a reason for doing something or desires to do something and if he desires to do something, he does not need a motive to explain anything of his actions. Only his desire to do something may explain the rationale of his doing. (Gert, 72) According to the Christian beliefs, its our duty to imbibe by our own happiness. Finny observes, on the contrary, part of our duty is to regard our own happiness according to its value in the scale with other interests. God has commanded us to love our neighbors as ourselves. (Finney, Online) This plainly makes it a duty to love ourselves and regard our own happiness by the value of the scale. (Finney, Online) It goes like this and said as,that If you help another person because you like him and want to help, or you generally like being helpful or because you desire the good of others, that is still selfishness. (Teichman & Evans, 78) It is argued that any distress whether due to ones own sufferings or sufferings of others always account for ones own distress and is egoistic in its own nature. and any Any desire, even the desire for the welfare of the others and their happiness, always account for ones own desires. It is our desire only that induces within us the spirit to help others therefore their desire becomes our own desire and within it the parameter of the self-interest.
Another point that needs to the mentioned here is the relation between self-love and selfless love. Whether we think people selfish or not selfish depends on the extent to which they owe themselves towards their desires or passions and the depth to which they seek the happiness. This pursuit of their happiness is guided by the interest for love for self, which is guided by self-interest but again it is considered as unselfishness. (Adams, 102).
Let us take an example of Mother Teresa; she had spent maximum part of her life serving the poor. The question arises if she was motivated by the desire to serve the poor on account of the selfishness or some gains or unselfishness. If we go by the definitions above, it is her selfishness- the selfishness of a desire for doing well to others. On the other hand was a man whose whole life was spent making investments and in directing corporations. He felt satisfied in doing this work therefore his desire was also motivated by selfishness- a selfish desire of earning through making investments. (LaFollette, Online).
If we look at the lives of ourselves and the lives of the others, we would find that we are not at all different from them. Doing any activity what we desire or want makes us feel satisfied and happy and the motivation of the same comes from our intentional actions and actions also which are presumed to be morally motivated. And when we are unable to do what we want, that leaves us dissatisfied. While performing some fruitful task or doing some good for the others, we may think that we are doing for the sake of doing good and it is all selfless love, or has moral principle for others but no work is selfless. In every task, there is a desire involved whose roots itself lie in selfishness, because there is no desire if there is no self-interest and no self interest if there is no desire. We can also say both self- interest and desire are reciprocally related to each other. A person has a desire for attainment of social position in the society, image, favour or commitments. Within this also implies his or her egoism. He or she is doing good for others and for the well-being of others yet there is a certain essence of egoism, which implies in his or her work. He or she is egoistic as the person is eager and expecting to attain some reward in return to the favours done and the recognition of the successful achievement of that act. But in certain cases there is no egoism involved as in the desire to love the spouse or parents. If you love your parents or children, there is no egoism yet there is selfishness, selfishness in the sense that you expect the same love or relationship in return.
Human beings are social animals and have one biggest desire to get associated with the others in one way or the other and all our actions revolve around this desire. Literature has captured every aspect of this desire of manhood in its vicissitude and every aspect of life. It has endowed the human race by articulating the various meanings and aspects of the desire and several traits associated with it. One of it, which has pervaded the literature, is the idea or Eros, which is itself selfish as opposed to agape. This idea was very much the part of the human endeavor since centuries. And psychologists like Freud said that it could not be more unconcealed like when he said that love is nothing but lust, plus the ordeal of civility. But the general misunderstanding here is that any activity, which is motivated by the sake of gaining of pleasure is selfishness and therefore cannot be a virtue. Yet, as said by Aristotle, it is in the nature of virtue that is neither selfless nor selfish. Hereby, we can also say that idea of Eros is also a virtue and we cannot characterize in either category in selfish or pleasurable. (Gardiner, 93) La Rochefoucauld words conform to the theory of desire when he said, In the soul, a thirst for mastery; in the mind sympathy; in the body, nothing but a delicately hidden desire to possess, after many mysteries. (Gardiner, 94) And he is right, it is nothing but an inherent desire to possess that what our life is and what makes it our two attributes, selfish and unselfish. Both these attributes in turn depend on our motives and there are several ambiguities in it. The first ambiguity is on account of our egoistic tendency to ignore the distinction between the motive for our action and its consequence. In other words, behind all actions we have certain motives. We are aware of certain motives but ignorant of certain others, still we follow those motives to the fulfillment of our desires. Desire is a seed from which man is born and if a man has the possession of no desire, no resolution, but in the pursuit of the desire, man also inculcates number of vices and makes it feeble and weak. As said above, desire generally follows with selfishness on our part that could lead us to number of vices and makes us adopt many things that are not considered as virtuous and are immoral.
According to the Hindu traditionn, there are three kinds of aspects, which allows man to draw his their springstrengthss man can attain, and a person can draw strength to and drive away selfishness and move onto the path of desire with selfless motive. These three features are divinity, spirituality and materialism. If he has a conviction that he has a body, he can gain spiritual strength and if he has individualized soul then he can draw upon spiritual strength and can attain awareness of the unity. These kinds of energies take the man away from the selfish desire and towards the attainment of enlightenment. In Buddhism, there is a concept called Nirvana, which is similar in meaning to bliss or heaven. According to Buddhists philosophy, the Nirvana has several social, complex, psychological, metaphysical or spiritual levels. On moral grounds, it is said that Nirvana is a decision to abandon desire or selfish craving. It means following the Dharma that means following the moral and virtuous path and thus eight fold path that could lead to Nirvana. Psychologically Nirvana means feeling of actually being free from desire. These desires many times overpower us when we give them more importance in our lives and it could lead to adverse consequences. On metaphysical grounds, nirvana is the absolute condition beyond the transient nature of human existence; it is the conditionless, immutable and eternal reality of awareness. (Teasdale, 58) Our deeper layers of consciousness always entreats us to keep away from worldly desires but what Nirvana implies is the inducement and drive to attain the real nature, its emptiness and the divine power is also desire. In other words, how much we try to escape from our desire it is not possible to escape from it. From one angle to the other, from the one aspect of life to the other, we will be occupied by our desires. If we are not occupied by the desire of our worldly hemisphere, we will be occupied by the desire to attain divinity and spirituality, desire for love, desire for self-realization and satisfaction. We cannot deny or ignore this. If there is desire then there is ought to be selfishness and egoism too without which there is no survival.
In the practical world, there are many cases where people have overpowered their selfishness to fulfill their desire to help the others. For instance, a soldier falling on the grenade to save his buddies,; or any person saving a child from being run ran over by a speeding vehicle. These are all the cases of unselfish desires. This whole concept of selfishness or what we call psychological egoism is true if it is adopted what Rachel calls, strategy of redefining motives. In other words, if people keep on insisting and claiming that these appear to be unselfish acts, but have also the hidden motive of selfishness behind. But there is a concept of morality that we all adhere to, and which is against selfishness in general sense because morality means not only doing good to oneself but also doing good for others. Here also it implies that whatever moral values we develop, there is certain essence of selfishness. As William Shakespeare has said, This above all: to thine own self be true. And it must follow, as the night the day, thou canst not then be false to any man. (Good, 48) In other words, Shakespeare said that our moral obligation is towards our self and then only we can share ourselves with others around us. As we move on with our lives, we have to make many choices. Some choices make us satisfied with our lives and some not, sometimes things come out to be right and sometimes things come out to be wrong. But the biggest thing in the life is whether we have learned from our mistakes or not. For example, learn to make decisions and keep on taking a move moving towards the satisfaction of your goals. All our choices are dependent on the way we take us on the path to grow. Their life starts with desires and ends with desires and no one can deny that desires itself means self- interest and psychological egoism, as without self- interest, no man attains what he want to desire. It is self-interest that giwhich gives him motivations and inducement to follow the path towards the attainment of the desire.
A Nobel Prize winner, Bertrand Russell too said while discoursing on politics that, all human actions on this earth are motivated by desires, and it is extremely fallacious to think that it is very much possible to deny and resist the desire. It is not because that man does not want to perform his or her duty but he could not perform duty unless he has desire to do so. If you want to know what man can do, there should be a need for you to know their material circumstances and whole system with their strengths. The desires also could be divided into two groups primary and secondary. For example, in primary groups come the necessity of life like food, clothing, shelter etc, and when these things get rare, men can go to any extent to make these ends meet or can resort to violence with the hope to give them security. These desires at number of times go to an extent of acquisitions. Man wantsed to acquire as much of goods as possible and he can go to any extent to fulfill his desires. Here the selfishness is clearly seen prevailing in man, which defies the earlier definition of selfishness and psychological egoism. Here the selfishness implies grabbing and hurting others and it is a continuous process. How much you wish to grab you would like to grab and acquire more and more? (Russell, Online).
Not only the acquisition but also it is the rivalry, which plays the most important role and all our problems have arisen on account of this rivalry. Love for power is another greater aspect of life every man aspires to achieve and it involves power at very lower stage as well. When ladies from the royal family have lot of servants to boast off, they feel pleasure in exerting their power over them. It is their desire to feel and exert their power over others. Besides, people also have ardent desire to pursue the knowledge, which is mainly actuated by the love of power. This desire for the acquisition of knowledge is followed by our actions, which should be pursued and would take the person on the desired goals.
Human beings have never ending desires. Over all, it is the desire for the satisfaction for the soul that prevails. Whatever man has achieved and gained but he has still confined himself in the gloom of darkness and it is always his desire to come out of his darkness towards the light. This is his self-interest in him that motivates him to come out of that darkened room to find light of the enlightenment and happiness. Though, he never speaks yet but his inner self is enough indication of the fact that he is always eager to search for something missing which is always haunting him. It is quite true, if there is a desire, there is self-interest be it helping someone on the street or acquiring something or achieving something,. but However, if this self-interest is accompanied at the cost of hurting others, then desire will truly take the form of selfishness that ought to be despised.
Works Cited
Adams, Robert Merrihew. A Theory of Virtue: Excellence in Being for the Good . New York: Oxford University Press US, 2006.
Bandura, Albert. Social Cognitive Theory: An Agentic Perspective . Annu. Rev. Psychol, 2001, 52:1-26.
Dellamora, Richard. Victorian Sexual Dissidence. Chicago: University of Chicago Press, 1999.
Finney, Charles G. The Pursuit Of Selfishness . Internet. 2008. Web.
Gardiner, Stephen Mark. Virtue Ethics, Old and New. Ithaca, New York: Cornell University Press, 2002.
Gert, Bernard. Morality: Its Nature and Justification. New York: Oxford University Press US, 2005.
Good, Graham. The Observing Self: Rediscovering the Essay. New York: Routledge.
LaFollette, Hugh. The Truth in Psychological Egosim. 2008. Web.
Morse, Gardiner. Decisions and desire . Harvard Business Review, 2006; 84(1):42, 44-51, 132.
Rand, Ayn. The Virtue of Selfishness. Penguin Group (USA) Incorporated, 1987.
Russell, Bertrand. What Desires Are Politically Important? Internet. 2008. Web.
Teasdale, Wayne. The Mystic Heart: Discovering a Universal Spirituality in the Worlds Religions . Novato, CA: New World Library, 2001.
Teichman, Jenny & Evans, Katherine C. Philosophy: A Beginners Guide . Malden, MA: Blackwell Publishing, 1999.
As Kojeve states, Hegels exploration of self-consciousness and Desire is an attempt to understand human nature and the motivations behind peoples actions. The discussion begins with a recognition of man as a self-conscious being as the underlying factor that differentiates him from animals and that the use of the phrase I is a manifestation of that attribute. Hence, he asserts that understanding the genesis of I can facilitate the understanding of human nature and reality. He identifies Being and Desire as the primary influences behind human action and that it is Desire that drives humans into action that transforms their objective to subjective reality.
Accordingly, Desire presents the means through which man develops self-consciousness as it is the means through which his nature gets revealed. However, although it is a necessary condition, it is not sufficient on its own. For Desire to facilitate the development of self-consciousness, it must be directed towards a non-natural object that transcends ones subjective reality. Consequently, it results in the emergence of a distinct being through a voluntary, becoming, conscious, and deliberate evolutionary process. Thus, self-consciousness is a consequence of directing human Desire towards another form of Desire, thus, there must be a manifold manifestation of Desire for self-consciousness to develop.
This need for a multiplicity of Desires towards which human Desire can relate is the reason why human existence is social in nature. However, in such a setting, it is imperative that there is multiplicity of Desires as well as the projection of the Desires of every member of the social unit towards the Desires of the other members. Human Desire is anthropogenic, thus, rather than being directed towards a real object, it is often directed toward another Desire. Desire directed at a natural object must be mediated for it to qualify as human. Thus, human interaction and some sense of competition over the same object is a fundamental component of Desire.
However, it is imperative to acknowledge the analogous nature of human and animal Desires. Both are satisfied by negating or transforming actions. Therefore, man can only attain the human status where the human Desire overcomes animal Desire. The former is typically a need for preservation; hence, man must overcome this primal desire. Overcoming the need for self-preservation is a necessary risk that facilitates the revelation of the true human nature. Hegel contended that recognition is essentially the basic value that man pursues in the fulfillment of Desire. Accordingly, all that desire that generates self-consciousness that informs human reality is a purpose of the need for recognition.
Materialists claim that all things have physical properties, thus depending on the laws of physics. However, consciousness and other mental phenomena have been the focus of most challenges of materialism (Jaworski 1). Most materialists are unable to provide an acceptable explanation of the mind. According to Thomas Nagel, adequate descriptions confirm that a phenomenon is an expected outcome (Jaworski 2). For instance, an adequate expounding about consciousness should clarify how it is not just a mere chance happening. Since most materialists cannot spell this out, their views are inadequate when describing life. Nagels views against materialism have received support and criticism in equal measure.
Nagel identified materialists theories that are likely to be true. Emergentism, reductionism, and panprotopsychism are the ones he based his arguments on (Jaworski 3). Emergentism asserts mental properties emerge from physical attributes, while reductionism claims physics can describe everything. Panprotopsychism insists that nature is responsible for simpler versions of mental properties whose combination results in full-blown intellectual qualities. Nagel encountered challenges hindering these theories from providing adequate explanations about consciousness and other mental phenomena.
The problems that materialists encounter differ from one theory to another. According to Jaworski (3), emergentism fails to provide the understanding most researchers seek due to the inability to explain most laws of emergence. On the other hand, reductionist views leave out appearances that rely on personal feelings and opinions. Finally, panprotopsychism experiences challenge understanding how simple mental properties form fully developed intellectual states. In addition to these specific challenges, most materialists views rely on assumptions, thus failing to describe how consciousness is not a mere chance occurrence. Many individuals have developed alternative arguments to avoid stumbling blocks derailing their efforts to understand the appearance of life.
Nagel came up with his arguments after studying the purposes that phenomena serve. He chose not to pay too much attention to how things arise. Nagel believes applying teleological concepts to living organisms is unclear (Jaworski 5). Therefore, he came up with his proposal about our origin. He said that the fabric of the universe makes us susceptible to producing life, consciousness, and reason. Such proneness provides more concepts and resources, thus allowing people to understand life and mind. In that case, Nagels arguments yield better and more informative descriptions about the emergence of life than materialism.
The people who object to Nagels arguments claim that the theorist makes a lot of assumptions. They have scrutinized how Nagel uses existing theories in the literature because people interpret information differently. For instance, Nagel agrees with those who argue that there is an incompatibility between moral truths and natural selection (Jaworski 5). His susceptibility theory does not insist on the presence of environmental threats or moral realism for reproduction and natural selection to take place. In many cases, the living develops reproductive fitness by acting as if environmental factors require their adaptability. Failure to adapt to changes in the environment may result in their extinction. Nagel should have observed that moral truths and natural selection are compatible because the fear of surrounding factors like pain contributes to survival.
Second, Nagels suggestion that one can successfully explain the emergence of life if one can describe consciousness does not have concrete evidence supporting it. For instance, he said that simple versions of mental properties and proto-behavioral qualities interconnect at the microscopic level of a macroscopic organism (Jaworski 7). The proto-mental properties influence behavior at the tiniest level the way full-blown intellectual characteristics do at the observable stage. If an interconnection between mental and behavioral properties exists, then physical characteristics should be sufficient to explain lifes unfolding. They can provide reliable information about the level of consciousness and emergence of various biological processes. Since Nagel did not address these views, his suggestion that materialists need to explain consciousness before exhaustively describing life lacks authenticity.
Nagel proposes that a conceptual gap separating mental and physical characteristics is essential when describing consciousness. Understanding how living organisms bridge the gap to remain conscious makes the theorists assumption that the world is teleological irrelevant. In such a universe, teleological laws may dictate the emergence of consciousness and other mental phenomena (Jaworski 9). The presence of these rules means Nagels arguments are similar to those of materialists. One of the objectives of his theory was to eliminate unexplainable principles associated with emergentism. Nagels insistence on the universe being teleological means that those who adopt his arguments should understand the laws of nature. Therefore, it is hard to determine whether the alternative he suggests upgrades materialists views or not.
Materialists and opponents of materialism should not embrace Nagels arguments because they rely on contentious assumptions. However, I concur that materialism does not accommodate mental and biological phenomena. An excellent theory of consciousness should not rely on assumptions about intellectual and physical properties. It should consider biologists descriptions of how a collection of various structures become a living organism. Contrary to materialists claims that physics can exhaustively explain everything, other scientific laws are essential in describing the tiniest components of animate objects. Therefore, materialism is not the correct theory of explaining consciousness.
Work Cited
Jaworski, William. Why Materialism Is False, and Why It Has Nothing to Do With the Mind. Philosophy, vol. 91, no. 2, 2016, pp. 131. Crossref, DOI: 10.1017/s0031819116000036.
Literature is one of the art forms that human beings have created to express the objective reality and the emotions and feelings people experience due to or because of the latter. The feeling of patriotism is one of the feelings that people experience and reflect in their literary works. Another one is the feeling of ecological awareness in respect of ones motherland. Australian literature is characterized by the numerous works dedicated to the topics of patriotism and ecological awareness. The works by such authors as Kiernan (1980) and Rose (2001) are brilliant examples of the research done in this direction of the Australian literature, and this paper will present the analysis of the main points of their works, Sydney or the Bush. Some Literary Images and Connecting with Ecological Futures respectively, to see how patriotism and ecological awareness are highlighted in the Australian literature.
Sydney or the Bush. Some Literary Images
Synopsis
The first reading under analysis is the article by Kiernan (1980) titled Sydney or the Bush. Some Literary Images and first published in the book Twentieth Century Sydney: Studies in Urban and Social History edited by Roe (1980). The major topic of this work is the ecological awareness of the Australian writers and poets as expressed in the paradoxical relations between the fast and comprehensive urbanization of Australia in the late 19th century and the substantial attention that the Australian authors of the period paid to the consideration of rural scenes in their works:
It has frequently been observed, as something paradoxical, that although Australia from the 1890s was one of the most highly urbanized countries, its literature appeared to be preoccupied with the countryside. This paradox was noted by contemporaries as well as by later commentators (Kiernan, 1980, p. 149).
Thus, being highly urbanized and modernized, Australian people preserved their loyalty to their native land and customs (Kiernan, 1980, p. 153). Literature could not be the only social phenomenon to focus on rural lives, landscapes, etc. The society was hesitating in their choices between the rural ways of living they were adjusted to and the modern urban lives embodied in the symbol of Sydney as the metropolitan area (Kiernan, 1980, p. 151). Thus, the concepts of Sydney and the bush, as contrasted against each other, reflect the nature of the Australian society and literature of the late 19th century. To exemplify this point, Kiernan (1980) refers to a range of authors and their ideas on the Sydney or the Bush dilemma.
Lawson, Blake, Lane, and others are considered in their attitudes towards past rural life of Australia or towards relocating that past within the city itself (Kiernan, 1980, p. 149). Although depicting the rural, bush, life as a rather disorganized and uncomfortable phenomenon, these authors agree that it is a better alternative than a structured urban lifestyle, which makes the poor and unemployed feel dirty and mean and degraded by contrast and despised (Lowson (1893) as quoted in Kiernan, 1980, p. 150). What this means is that loyalty to ones land is more important in the outcome than the material goods and modern conveniences, especially if the latter does not ensure a better life for the people of Australia.
Based on the ideas of the paradoxical relations between the urbanization of life and the rural focus of literature, what can be regarded as the factor that finally shifted the social commitment from bush living to convenient urban life?
Connecting with Ecological Futures
Synopsis
The secondary reading offered for the analysis in this paper is the article compiled by Deborah Bird Rose (2001) for her participation in The National Humanities and Social Sciences Summit. The title of the article, Connecting with Ecological Futures, reflects directly its major topic. Rose (2001) is mainly concerned with the necessary shift in the public mind about the environmental issues of today. The current situation with ecological awareness and environmental protection is referred to as crisis by Rose (2001), and actions are demanded from mankind to overcome it:
The concept of crisis alerts us to the existence of the major changes which are running out of control. Most scholars assert that the driving forces in out of control processes are primarily social and cultural, although environmental processes have their internal dynamics that can turn into runaway systems. Major ecological change, much of it in crisis, is situated across the nature/culture divide. Our academic division between arts and sciences compounds the problems of that divide, inhibiting the work we need to be doing to address the crisis (Rose, 2001, p. 1).
Moreover, as contrasted to the article by Kiernan (1980), culture is viewed as a rather negative phenomenon in its impact upon the nature and environment. The reason for it is the so-called Enlightenment thinking , whose essence lies in the concepts of the supremacy of a human being over nature (Rose, 2001, p. 5). Accordingly, culture is viewed by Newton and others as a copy of nature which should be placed above nature itself:
The social and cultural implications of atomism constitute pillars of Enlightenment thinking: the transcendence of reason (mind over matter, culture over nature), the disembedded (and disembodied) subject, and faith in the existence of a site of objectivity which exists beyond historical and cultural contingency (Benhabib (1992) as quoted in Rose, 2001, p. 2).
Therefore, what Rose (2001) sees as the way out of the situation when human beings perceive nature as their resource is the shift of the thinking traditions. The very traditional educational system should be changed to include the so-called earth science , which does not separate human beings from the rest of nature but examines them as a single entity (Rose, 2001, p. 3).
Keeping in mind the current ecological crisis and the need for change, what can be the factor to shift the public attitude towards nature and increase the environmental awareness in the Australian people?
Conclusions
To conclude, Australian literature is characterized by numerous works dedicated to the topics of patriotism and ecological awareness. The works by such authors as Kiernan (1980) and Rose (2001) are brilliant examples of the research done in this direction of the Australian literature. While the former author considers culture and the art of literature as environment-friendly phenomena, Rose (2001) is more cautious about such ideas and considers culture as a rival of nature, which should be equaled to nature but not placed above it.
Reference List
Kiernan, B 1980, Sydney or the Bush. Some Literary Images, in J Roe (ed.), Twentieth Century Sydney: Studies in Urban and Social History, Hale & Iremonger in association with The Sydney History Group, pp. 148 165.
Rose, D 2001, Connecting with Ecological Futures, The National Humanities and Social Sciences Summit, pp. 1 14.
Stream of consciousness is a technique of narrating a short story via giving an impression of exhibiting a lot of concentration. The author maneuvers from one reflection, sensation or observation to another. All these elements are often expressed by the authors in a continuous flow of words.
These words are often used without any conventional transitions. However, the use of this technique has made people to associate it with nonsense. The use of stream of consciousness can make a narration extremely difficult to understand. Besides, it has some sense of flow. In most cases, the story ends with a topic that is not related to the initial one.
Body & background
With a lot of anger written all over her face, Miss Mary, in miniskirt and high heels and carrying a sharp knife, left her house to the nearby restaurant. Men and women of all shapes, sizes, class, filled the room as they danced to the sweet, sexy and lovely music. Then there came my husbands mistress, looking very lovely. Hallo madam. How is your husband doing? He is great. You lucky to have a faithful husband. I envy you dear girlfriend.
Hello Nancy you also hang out here. I felt lonely and decided to come and have some little fun before I go home. This is very nice place where you get to hook up with many people. You might be lucky and get yourself a perfect husband. Oh honey how sweet of you. I feel very desperate to have a faithful husband. Help me secure one Nancy. I am tired of feeling lonely. What about Tony. Does he not make you happy Oh Nancy, Tony has mistresses who are sweeter than honey. He never cherishes me like his wife.
The men and women in the dance hall continue to swing their hips to the rhythm of music. Laughter fills the room and everyone enjoys the dance moves and the music played.
Hey you. Why are you so interested with my husband? Dont you understand that she has a wife? What is it that? You luck that you cannot have your own man. Hey Mary come and lets dance to the music. It is like food to my soul and heart. I have never felt like this before. I feel rejuvenated. Oh no! dont want this splendid night to end. Wish it were like this each and every day.
Woman, stop pocking your nose into my affairs. If you cannot take care of your man, other women will take care of him for you. Just mind your own business and leave me alone. If you do not behave properly in my restaurant, You will get yourself outside. Hope I have made myself clear.
Conclusion
Nancy, have you ever fallen in love. I fell once and was betrayed. From then, I have never wished to fall in love again. I love being single. You have to understand that men are polygamous in nature and cannot be tamed like a bird in a cage. Whether he dogs around or not, you have to understand that.
The music feds and the room is quite. Few people are still murmuring in the restaurant and doors are being closed. Girlfriend let me spend the night at your place. It was really an entertaining night. Hope will be having fun more often to avoid being stressed.
Writing is the act of organizing ones thoughts on a paper or any other object. It is one of the biggest inventions of humanity dating back thousands of years. It has revolutionized the world in an uncountable number of ways. Since the days the writing was discovered, the mans way of thinking has changed due to scholars like Plato and Socrates; the new world was beginning to take shape, namely, the world of literacy and knowledge.
Writing came about and altered the way people used to think. First of all, Ong explained that writing has enabled our thought processes to grow (79). Although our mind usually grows through oral processes, it is further enriched and broadened by writing. The writing has changed over time from the early writings of Plato to Shakespeares works till the modern times allowing us to trace and compare the way writers think and express their views.
According to Plato, writing destroys the memory (Ong 79). The logic consists in the fact that the more one becomes reliant on external sources, the more he or she becomes forgetful and undermines his or her internal resource which is the mind.
According to Ong writing weakens the mind (79) and Hieronimo Squarcifaco also argued that abundance of books makes men less studious (Ong 80) meaning that books enfeeble the mind. Ong further counterargues that books create a field where everyone can become wiser (80). Ong further explains that intelligence is reflexive in that fact that it can internalize the external tools that it uses (81).
The first known scripts were discovered dating back to 3500 B.C, and it was suggested that the writing on it was a record kept by Sumerians at the time. This shows that the Sumerians saw it important to keep records and transform their memory into writing to preserve the necessary information. This, in turn, has helped our generation to learn more about Sumerian culture hence broadening our minds.
According to Ong, writing was seen as an instrument of secret and magical powers in the early days (Goody 236) because of the permanence it had on the paper it was written, and the fact that it was perceived as magical amulets (Ong 93). Illiterate societies thought that writing was dangerous and that powerful intermediaries were required to decipher the information on the written texts.
Written texts like orders and receipts were viewed by the illiterates as magical pieces of writings that brought ships from the sea to their lands. Ong explained that it was only during Platos time that the Greek were able to get access to writings and internalized them to affect their thought processes (94).
The hopes and fears that surrounded writing are similar to those that surround modern technology today. The hope was that writing would revolutionize the world to form a new world with literate people; the fear was like that of Plato and Hieronimo Squarciaficos that writing would weaken the mind.
So far, writing has indeed formed a new world and has strengthened the mind of most people contrary to the views of Plato and Hieronimo Squarciafico. On the other hand, writing has brought about the emergence of computers and the internet which others may argue has diminished the value of hard work in the society because everything nowadays seems to be only one click away.
Works Cited
Ong Walter J. Writing restructures Consciousness. Orality and Literacy: The Technologizing of the Word.Ed .Taylor and Francis Group. London and New York: Routledge, 2002. 76- 116. Print.
Treating people is a difficult job, and even the most competent doctor will not manage to do it alone. Nurses are an essential link in the work of the medical system and the process of saving the lives of the population. Thinking about my past, I find events that led me to the profession of nurse. The peoples experience significantly forms their character and thoughts, which determines many life choices (Wozniak, 2019). My experience in various circumstances helped me realize my vocation. These situations in my life may seem ordinary, but for me, they have become pivotal and those that prove that all events are not coincident at all.
Issues of difficulties and challenges people face, for instance, global problems and similar concerns, have occupied my mind since childhood. I kept wondering what could be done to change something. In response, thoughts arise about changing the world, environmental protests, the invention of technologies that will save the ocean. However, although these activities are critical, they seemed unsuitable for my character, and I wanted to do something more practical and influential. These thoughts are the first reason that led me to the profession of nurse. For me medicine and care change the world for the better. Moreover, without them, humanity would have never reached the modern standard of living. Changing the lives of even one patient for the better is also important as changing the whole world.
Many of us had some experience of illness and even being in hospitals in childhood. Such a situation happened to me I had to stay in the medical center for treatment for several days. Being a child, I was terrified and worried, especially at night. However, there was a nurse who managed to calm me down and support me. She even let me call her by her name, Tina, and I felt that we became friends. I always recalled her with joy, and when I grew up, I realized how valuable and important her actions were for a little child. This situation was the second reason that led me to the profession of a nurse I understood that there are many people in the world who, like me then, need the same support and comfort, and I can give them.
We have to deal with diseases and injuries not only in hospital conditions but also in emergencies in any circumstances. Family members, friends, and even strangers may suddenly become ill or injured, and it is necessary to take action quickly after all, saving a life can depend on a few seconds. As a teenager, I witnessed my friend break his arm. We were lucky, and there was a person nearby who could provide aid, and the ambulance reached quickly. However, for a few minutes, I felt helpless and confused I strived to help but did not want to harm. This event was another reason that prompted me to decide to become a nurse. First aid skills, and even simple help in measuring pressure, can be life-saving.
Thus, several important events and long reflections when making decisions are behind my decision to become a nurse. I see many advantages in the work of nurses and believe in their particular importance. Saving lives and giving comfort and care to many people is what I want to do. Kindness, attentiveness, and support are what our world needs, and these features can bring wellbeing to the population.
Reference
Wozniak, M. (2018). I and Me : The Self in the Context of Consciousness. Frontiers in Psychology, 9(1656), 1-14. Web.
Diversity refers to the dissimilarities that exist among people based on aspects such as race, gender, political affiliation, and sexual orientation among others. The topic has become popular in many institutions globally. This situation has instigated moves to encourage diversity consciousness in not only workplaces but also schools among other social environments. A school setup is a representation of a socially diverse institution as it accommodates diverse people.
As a result, it becomes a pool of individuals with wide-ranging mindsets concerning various spheres of life. Accommodation of learners from different cultural groups can enrich the academic accomplishment of the students academic accomplishment and well-being besides motivating inter-ethnic acceptance among them. Such variations provide them with different opinions, unique experiences, and perspectives of life. This paper provides an insight into a personal action plan for diversity consciousness by examining the benefits acquired through the process.
Personal Growth
Students take particular courses based on various motivations and needs. Some of them pursue their courses of choice to fulfill dreams and aspirations while others aim at appreciating their quest for knowledge. The commencement and completion of this course were both motivating and enthusiastic. My dream to join this course was guided by the desire to acquire knowledge applicable to real-life situations.
The application of the skills learned in class to solve real-life problems is the fulfilled vision. The course has heightened my awareness of diversity and its importance. Indeed, the knowledge about diversity is an excellent tool that correlates with academic prowess, achieving self-esteem by sharing experiences, developing individual identity, and gaining inter-ethnic tolerance. The course has also led to the awareness that diversity can cause discomfort among peers where rough interactions are experienced.
This situation leads to the development of mistrust and conspiracy. Other uncomplimentary effects of diversity are interpersonal conflicts, lower levels of communication, and disrespect among peers. By pursuing this course, I have learned to diminish such hostile situations through dialogue and mutual respect. With the understanding that each person is talented with dissimilar abilities, I have found a synthesis of social diversity.
The learning process washes away and replaces our previous misconceptions with a quality understanding of diverse life spheres. Before enrolling in this course, my knowledge and understanding of diversity were skewed. I viewed it as an approach that infringed the differentiated cultures, values, and beliefs among other aspects people. However, I am now in a better position to spearhead the advancement of social diversity in the school.
The process of learning is continuous. For this reason, its effectiveness must be given room for self-development. Diversity consciousness demands a live spirit. By maintaining a proactive approach to appreciating the diverse groups in the school, there will be the creation of a sound learning environment that underpins the development of mutual respect amongst the teachers, students, and parents. Moreover, the structured lessons have fostered diversity consciousness amongst classmates as they acknowledge varied cultural perspectives. Personally, the course has helped me erode the misconceptions about the opinions of other students at school. The diversity class has also sharpened my skills in handling diversity issues.
Diversity Benefits
Various benefits accrue from the awareness of diversity. In light of the perspectives of each participant in my group, I have learned to appreciate the importance of diverse people in almost every aspect of life. At the outset, diversity is a crucial factor that has improved my creativity. A multicultural and multiethnic environment brings about a plethora of unique skills that originate from particular societal groups (Pettigrew & Tropp, 2008).
This state of affairs has led to the understanding of various problems such as racism that exist in human society. Many confrontational problems that occur in multicultural environments require us to make proper decisions each day. Early this year, I met two ethnically different students quarreling. The cause of disagreement was linked to their discomfort in class. With the skills gained through social diversity, I gained the courage to solve the problem amicably. Secondly, the value of diversity has underpinned the formulation of informed decisions. At one time, I was about to defer my studies to seize a job opportunity in a city restaurant.
However, sharing my problems with my group members encouraged me to make a sound decision continuing with the studies whilst seeking alternative solutions to the predicaments. This move led to innovation and the discovery of several ideas. At the beginning of the year, my science club was involved in a number of projects that aimed at encouraging innovation in the college (Pettigrew & Tropp, 2008). Having been an active member of the association, I was awarded a sponsorship to advance scientific innovation.
Diversity Communication
Cheng and Xie (2013) posit that communication is an imperative tool that fosters diversity awareness. Through communication, different issues are raised. This situation leads to the generation of diverse viewpoints that are shared amongst the students taking the course. Consultations are also accomplished either in writing or verbally through communication techniques. The primary role of passing information from one party to the other is promoting diversity by providing a platform to seek perspectives on issues that matter to all people. For instance, the mass media is used in the transmission of values (Cheng & Xie, 2013).
This practice explicates the theory of the socialization function that entails the methods in which individuals embrace the conduct and standards of a particular group. They portray different values, beliefs, and attitudes that characterize diverse societies. By watching, listening, and reading, people gain a lot of information about others. Therefore, the media provides role models whose virtuous behaviors should be observed and/or imitated.
Successful diversity consciousness requires the exemplification of effective communication by the leaders of any institution; hence, proper language should be used to overcome the barriers to the promotion of diverse settings. Next, in cases of disagreements, individuals should react friendly to avoid rough interactions that can kill the spirit of diversity. The two ways can improve communication between people thereby increasing productivity.
According to Cheng and Xie (2013), communication helps attain a consensus that is highly valued in diversity consciousness. There is a need to ensure a common language during the communication process to avert possible barriers to the passage of important information. In addition, proper channels need to be in place for the effective delivery of messages.
Diversity Goals
The chief goal of the action plan is to pledge allegiance to foster diversity awareness with a view of avoiding stigmatization of the minority groups in society. This practice will make their differences a part of the majority. This situation will encourage diversity tolerance (Pettigrew & Tropp, 2008). Another vital goal is to conduct a frequent evaluation of the diversity program, especially in the schools, to identify possible drawbacks and methods of mitigating them.
Diversity Action
Planning is a prerequisite to the success of any activity undertaken since it highlights the steps of achieving the layout goals and objectives (Pettigrew & Tropp, 2008). Therefore, realizing diversity awareness depends on the understanding of goals that guarantee a healthy environment. Diversity involves the interactions and contacts between people of dissimilar backgrounds. A social and psychological process should be put in place. The social process will enhance the interaction to offer a platform for self-assessment and discovery of strengths and weaknesses. On the other hand, the psychological process will prepare and help them diminish inter-ethnic tensions and anxiety; hence, it will promote knowledge (Pettigrew & Tropp, 2008).
Secondly, there is a need to engage inter-ethnic peers in constructive events that cut across both cultural and denominational divides. In so doing, new values will be acquired. In a school setup, healthy teacher-student interpersonal relationships can be aimed at achieving diversity by building quality bonds and reciprocated trust (Pianta, Hamre, & Stuhlman, 2003). Lastly, strengthening peer norms and networks to promote virtuous attitudes, sociability, and experiences will ease the prospects to know and learn from each other. Personally, gaining skills in decision-making, problem-solving, exposure, innovation, and teamwork will be great achievements.
Communities that host us will also get all-around leaders who view issues with global perspectives to provide valuable decisions. The benefits will be viewed from a global dimension. Innovation and discovery resulting from the interactions and contacts will provide solutions to global problems such as vaccines or cures for some diseases such as HIV/AIDS. The scenario that is exhibited during the construction of a house involves the cooperation of a structural engineer, architect, land surveyor, and construction managers among others (Pianta et al., 2003). This blending ensures a perfect completion of the building. If one of them is not consulted, the consequences become unfavorable.
The same spirit can be integrated into our social lives to yield the fruits of diversity. For the result to be realized, certain resources must be present to honor the pledges and commitments to diversity. In this spirit, I will be motivated to participate in community building activities to deliberate on issues affecting society with a view of formulating lasting solutions. Another valuable resource to help stick to my commitment is building standard networks with diverse people ranging from the rural to urban populaces, desert to island dwellers, moderates to radicals, and leaders to subjects in an attempt to encourage them to appreciate their experiences of diversity.
Conclusion
In summary, diversity of race, color, ethnicity, political affiliation, sexual orientation, and geographical locations provides make individuals unique. Mixing up such people brings about diversity that helps in the achievement of objectives not only in the school setting but also in the workplace among other social places. Enrolling in this course has taught me significant diversity values that will be useful throughout my life.
This paper has highlighted my personal developments and benefits that have resulted from learning diversity. Communication has been deemed paramount to achieving diversity goals. People should embrace social integration and advance the call for diversity in all spheres of life. Interracial marriages can also help bridge the gaps existing among varied communities to ease the ethnic pressures experienced in the present day.
Reference List
Cheng, S., & Xie, Y. (2013). Structural Effect of Size on Interracial Friendship. Proceedings of the National Academy of the USA, 110(18), 7165-7169.
Pettigrew, T., & Tropp, L. (2008). How does intergroup contact reduce prejudice? Meta-analytic tests of three Mediators. European Journal of Social Psychology, 38(6), 922-934.
Pianta, R., Hamre, B., & Stuhlman, M. (2003). Relationships between teachers and Children. Hoboken, NJ: Wiley.