Category: Relationship

Introduction

The concepts of soul, mind, and body have been troubling the greatest thinkers and philosophers of all times. The main dilemma that precludes people from identifying the relationship between these concepts, and agreeing upon a unified interpretation thereof, is the theoretical, metaphysical nature of notions discussed. Though the human body is physical, and the majority of its secrets have been unveiled up to date, there are still some uncovered mysteries such as the secret of origination of new life, the afterlife, and the enigma covering the mechanics of brain activity. However, many philosophers have tried to touch upon this topic, and have worked out a set of theories on the relationship of body and soul, their significance, and the role of each of them in the overall human life.

Socrates about the Relationship of Body and Mind

The study of the relationship of the human body and soul dates back to antiquity. The first philosopher who started to make an inquiry in the metaphysical issues of this relationship is Socrates; he was the first to infer that the human soul is not identical with the body, and it rules it from within (McPherran, 1996). Socrates repeatedly noted in his works (Crito  47d-48a, Laches  190b, 185e, 192c, Protagoras  312c, 313a-314b, 351a-b) that the human soul is a distinct governing agent lodged in the body (McPherran, 1996). Therefore, Socrates has made an overall conclusion that soul represents the locus of what makes life worth living. The morale of the philosopher is that the main human virtue is to value the human soul more than the physical health of an individual.

Nevertheless, Socrates also includes considerations about a much more complex relationship between the human body and soul; he goes much farther than the admission of simple non-identity. The conventional approach to the soul-body relationship is that the former simply inhabits the latter. More than that, Schmid (1998) admitted the tension in Socrates writing about the relationship of body and soul. As noted by the author, Socrates depicted the human body as the part or an instrument of the soul, admitting at the same time that the corporal health depended directly on the wellness of the soul: For he said that everything starts from the soul, both bad and good things for the body and for the entire human being, and they flow from there just as from the head to the eyes (156e6-157a1, as cited in Schmid, 1998, p. 17). Socrates noted the dominance of soul over the body, but at the same time, the wholeness of the human body also stands out as a priority. Hence, there is a widespread dilemma accompanying the analysis of Socrates ideas about the discussed relationship.

Platos Teaching about Mind and Body

The follower of Socrates, Plato, also dealt with the problem of the body-soul relationship in his writings. According to Humphrey and the State University of New York at Stony Brook (2007), Plato insisted on the ontological distinction between the human body and soul. The present distinction refers to the immortality of the human soul, and the implicit identification thereof with the human soul or intellect (p. 24). Therefore, the historians, philosophers, and critics commonly attribute the negative relation between the human body and soul to the philosophy of Plato. This ancient philosopher associated the presence of the human soul in the human body with incarceration of the immortal and omnipotent spirit.

Moreover, Plato insisted that the human soul could exist without the human body. He stated that the human soul and body were different in nature, thus being able to exist separately. Therefore, according to Harris (2004), Plato considered the human soul a subject at least of ordinary working consciousness. There was a set of functions and manifestations that Plato ascribed to the human soul; he considered its most characteristic functions as knowing, and the best revelation of the souls excellence in the acquisition of the human wisdom (Harris, 2004). Therefore, one may note the distinguishing peculiarity of Platos approach to the human soul  the notion Plato characterized was not associated with the spiritual essence of a human being, but only with his or her ability to think logically and rationally.

The overall consideration of the human soul by Plato was focused on the soul being distinct from the human body, and the ability of the soul to use the human body as its instrument (Harris, 2004). Plato considered the human soul immortal, and akin to all eternal and divine. Moreover, Plato thought of a human soul as prior to matter, which implies the common vision of the human soul as an abstract and heterogeneous notion, and claimed that it inhabited the body only temporarily, disintegrating with it at the event of the human death. However, the period of human life was characterized by the mutual compounding of the human soul and body, and their effect was intimate and harmonious. The overall morale of Platos philosophical teachings about the relationship of the human body and soul can be focused on the invariable understanding of the human soul as the principle of life as well as of mind (Harris, 2004). Therefore, one can see the dilemma inherent in the philosophy of Plato as well; the human soul used the body as its instrument; body is mortal, while the soul is immortal; however, at the same time, the soul functions in congruence with the human body for the sake of empowering the human mind, which was the utmost value in Ancient Greece for philosophers.

Views of Aristotle on the Body-Mind Dilemma

Aristotles approach to the consideration of the discussed relationship differs greatly from that of Plato and Socrates. In contrast to them, Aristotle viewed the body-soul relationship in terms of the philosophy of life, that is, as a biologist; his famous citation implies his clear attitude to the soul as dominant over the body: living is what distinguishes things with souls from things without souls (DA, II, ii, 413a21-22, as cited in Humphrey & State University of New York at Stony Brook, 2007, p. 23). Aristotle thought of the human soul as the cause of life; in addition, Aristotle thought of soul as possessing the form of the body for the sake of achieving the natural harmony of the two (Humphrey & State University of New York at Stony Brook, 2007).

Aristotle also accepted the idea that the human soul could exist without the human body, and coined a term choristos, which meant separate. However, the philosopher noted that the human soul could function separately only in case it was not the function of the body, which means that it was not directly related to any physical human body (Humphrey & State University of New York at Stony Brook, 2007).

The chief idea governing the philosophy of Aristotle regarding the relationship of the human soul and body was that the soul performed a set of functions during its existence in the body. Thus, Aristotle supposed that the majority of functions programmed for the human soul (e.g., anger, love, hatred, interest, etc.) could not occur without a body that would perform those activities physically (Polansky, 2007). Thus, the philosophy of Aristotle contains a series of integral unification issues that dictate the unity and mutual need of the human body and soul.

Muslim Philosophers Approach to the Relationship between Body and Mind

The Islamic philosophy is relatively young (in contrast to the Antique philosophy that emerged prior to religion, Islamic philosophy stemmed from the religion of Islam). However, it has adopted a set of teachings from the period of antiquity; Islamic philosophers have mostly agreed with the dualism generated by Plato, Aristotle, and Socrates. Thus, according to Maruf (n.d.), the father of Muslim philosophy, al-Kindi, stated that the human soul is separate from the human body, and that it is inherently different. Famous Islamic philosophers al-Farabi and Ibn Sina also adopted classical dualism; Imam Fakhr al-Din al-Razi made the dualistic position regarding the body-soul relationship the basis for their idea of disembodied survival compliant with the position of Plato.

However, one should note how strong the influence of Islam is in the formation of the Islamic philosophical framework; in addition to the classical philosophical position, there are many considerations of spirituality of human beings. According to Naseem (2001), al-Farabi thought of people as being composed of two principles, namely, the human body and the human soul. The human body is composed of parts, limited by space, measurable, and divisible (Naseem, 2001). The human body is created in the physical world by means of enactment of basic biological processes. however, the human soul belongs to the last separate intellect of the supersensible world.

Other Philosophers about the Body-Mind Problem

As one can see, the ancient philosophic tradition established the trend called dualism dictating the difference between mind and body of human beings. A later contributor to the body-mind research was Rene Descartes; his ideas are now called Cartesianism. His famous postulate cogito sum gave rise to dualism between two substances  matter and mind (Robinson). Descartes was a mechanist of the Middle Ages, so he and his followers, Arnold Geulinecx and Nicholas Malebranche, held that the interaction between the human body and mind is impossible without the intervention of God (Robinson). Later philosophers expanded these dualistic ideas, and more some more contribution to the dilemmas consideration; e.g., Locke claimed that there are both material and immaterial subjects in the world, Berkeley rejected the material things and accepted only the mind, and Hume dedicated his philosophical research to the issue of unity of mind (Robinson). Dualism is still prevalent in the philosophical thought nowadays.

Conclusion

As it comes from the present analysis, Greek philosophers did not deal closely with the humanity and spirituality. The most popular angle from which they considered the human soul was the one of ethics, vice, and virtue. Therefore, people could live an intelligent life, studying and thinking, for the sake of becoming wise, thus virtuous. However, the notion of soul did not come into play in full, since the notions of soul, sin, salvation, etc., were introduced later with the introduction of global religions, e.g., Islam, Buddhism, and Christianity. With the introduction of religions, the approach to considering the human body in relation to the human soul has changed fundamentally; the human soul remained immortal in the vision of the humankind, and the human body also remained mortal and weak. However, the vision of nurture that the human soul required for the sake of a persons acquisition of wisdom and virtue has changed.

References

Harris, E. E. (2004). Nature, Mind and Modern Science. London, UK: Routledge.

Humphrey, P., & State University of New York at Stony Brook (2007). Metaphysics of mind: Hylomorphism and eternality in Aristotle and Hegel. Ann Arbor, MI: ProQuest.

Maruf, M. (n.d.). Muslim Contribution to Philosophy. Web.

McPherran, M. L. (1996). The Religion of Socrates. University Park, PA: Penn State Press.

Naseem, H. (2001). Muslim philosophy: science and mysticism. New Delhi, India: Sarup & Sons.

Polansky, R. M. (2007). Aristotles De anima. Cambridge, UK: Cambridge University Press.

Robinson, Howard, Dualism, The Stanford Encyclopedia of Philosophy (Winter 2011 Edition), Edward N. Zalta (ed.). Web.

Schmid, W. T. (1998). Platos Charmides and the Socratic ideal of rationality. New York, NY: SUNY Press.

This paper will discuss some reflections on the relationships (or non-relationships as it were) of Confucius writings and the articles identified in the ILRC list.

Confucius philosophy

Confuciuss philosophy stress individual and administration integrity, the rightness of communal associations, fairness, and honesty. His argument advance frazzled the improvement of actions of knowledgeable leaders in the human past with not as much emphasis on its correlation to heaven. His center of attention was on redefining the phrase thereby submitting to individual dealings dedicated to constructing the perfect world, rather than in compliance to orthodox principles of observance. Confucianism indicates that whereas engaging cardinal self-interest is not essentially awful, an individual would be an improved, more honorable individual if one founded an individuals existence upon a subsequent course intended to develop the improved good quality, and result of these teachings. This is doing the correct thing for the correct cause. Confuciuss ethical method was founded upon consideration and accepting others, somewhat then exquisitely laying down the system.

His observation is based upon synchronization with other populace, fashioned in the course of this type of moral practice by increasing recognition of the importance of personality and putting others in mind. He advocated for a well-built family devotion, forebear reverence, value of adults by minors, and relations foundation for perfect management (Confucius, 500 BC).

Importance of education

Education is important to an individual to enhance ones skill and imparts relevant information to an individual. Exceptional systems of learning should not only pass on expertise but should pass on educational moral fiber as well as create a conducive learning environment that promotes a strong good judgment of the public. A student should strive to attain personal skills at the same time work as a team to minimize character-related evils.

Educational Character

Educational character is very important for the continued existence of society as all generations of youth attain the morals and qualities which are fundamental to societys survival and success. In line with this, the powerful effects of self-efficacy can be seen in teacher action. Teachers behavior varies with self-efficacy belief. Teachers with high instructional self-efficacy spend more time planning and organizing classroom activities and are more open to new methods and ideas to meet students needs (Guskey, 1988)

Confuciuss view was based on moral character and came to position the need to balance between observing the norms and intelligence so as to bring about a principled social foundation and breaking them in order to bring about moral good. This implies that in institutions of learning character should be improved so as not only to attain the self-importance of an individual but for the ethical good of the general public. Education alone is not a totality of an individuals success but a persons character is a major contributing factor.

Treasured qualities such as being kind, sincere, enduring, and considerate are intended to improve associations among students, teachers, parents, and the society at large. Morally stable societies have excellent systems of leadership and a positive working environment that fosters development (Colgan, 2003). Many factors encourage and build up personality in learners and it has been found that parents have the most major impact on students ethical improvement and therefore there is a major need for them to be participating in education personality programs in the learning centers. The venture learning approach is well thought-out to advance harmony among students, and approval of diversity and a feeling of society. Teaching communal, attitudes, expressive skills and qualities ensures success in the community and emotional areas alongside side effect practices of teaching academic lessons. Aristotle wrote on the improvement of excellence, arguing that to be successful in any expertise, involves becoming upright, the call to practice those qualities that will lead us to it. He stated that we grow to be just by putting into effect just measures, self-controlled by putting into effect self-discipline, and audacious by performing acts of audacity. It is an essential theme that the good quality is refined in us right from the premature stages (Aristotle, & Pakaluk, 1998).

the kind of injustices in society today leave us wondering does such behavior reflect a lack of a proper education in moral behavior? Can education character result in moral behavior?

The community protested and shouted. People demonstrated with banners inscribed with cards signed by members of the society, insisting that some educational programs be reinstated (Romanowski, 2003). In line with this, the school was able to consider the teacher and the issues of fine art classes were looked into. This reflects the moral stability of the society and the ability to fight for justice in the educational systems and ensure that the rights of others are not violated especially those looked down upon.

Reference List

Aristotle, C., & Pakaluk, M. (1998). Nicomachean ethics. New York, NY: Oxford University Press.

Colgan, C. (2003). Making character education work. American School Board Journal, 190(11), 34-35.

Confucius (500 BC). The Great Learning (J. Legge Trans.). Web.

Guskey, T.R. (1988). Teacher efficacy, self-concept, and attitudes toward the implementation of instructional innovation. Teaching and Teacher Education, 4,63-69.

Romanowski, M. (2003). Lessons for life. American School Board Journal, 190(11), 32-35.

Realism is defined as the opinion that is placed upon international politics by emphasizing on the competitive and conflict sides. It is through realism that we are able to theoretically study international relations. Realists define international states as states in which the political leaders are concerned with their security, struggle for power and act in their own interests. It is important to note that realism is broadly grouped into classical realism and neo-realism. Classical realism has been the core theme of study in the politics of the world since 1946. In fact, classical realism was seen as the natural way of maintaining peace after the Second World War. Neo-realism on the other hand is the modern realism practiced in most of the nations today. Some of the founders of realism were Hobbes, Thucydides, and Machiavelli just to mention a few (Mahnken, 2008). This paper is therefore an in-depth analysis of the relationship between Hobbes and classical realism.

Thomas Hobbes was an English philosopher and the writer of Leviathan. Just like the other founding fathers of realism, Hobbes was involved in laying out the foundations of classical realism (Mahnken, 2008). Hobbes and his colleagues emphasized on power as being the heart of classical realism. Nevertheless, Hobbes was a big contributor of the state-centric dimension of classical realism. In this, Hobbes explained that in realism, all international relations would revolve around a single state. One of the greatest contributions that Hobbes made in realism was the definition of power. Hobbes defined power in a way that was different from other realists. Despite the fact that power is a term difficult to define, Hobbes clearly indicated the importance of power in realism. He defined power as the ability of getting much from the people one governs.

Realism is based on power and self-interest. Thus, leaders under this ideology are characterized by different ideas from those of the states. Most often than not, realists believe that they have been confined in international lawlessness. In that case, human nature is viewed as being egocentric (Baylis, 2010). Hobbes indicated that, leaders under realism are not necessarily selfish but may conflict with other peoples ideas. Realism is therefore the opposite of liberalism.

In addition to this, Hobbes created the relevancy of international relations in the twenty first century. According to Hobbes, realism works best when people are involved in international relationship. Hobbes is an advocator of classical realism, which is the first generation of the realism ideology (Baylis, 2010). The philosophical view of Hobbes maintains that human nature plays a significant role in leadership under classical realism. Hobbes other invention was the Hobbesian logic of anarchy, which advocated for power and authority in leadership. Unlike the other realists, Hobbes believed that most people attach realism to human nature. With that in mind, realism is inevitable.

Despite the much advocacy on realism, it is criticized for its inability to detect weaknesses and changes in international relations. Since realists accord high value for security and power, there is normally the risk of giving preference to autonomy in independent actions and decisions. As such, there are higher chances of nations governed by realists going into war than those governed by liberalists. Hobbes, on his side contributed to the invention of realism and was a great campaigner for the same. His relationship with classical realism is therefore cordial.

Reference List

Baylis, J. (2010). Strategy in Contemporary World. Oxford: Oxford University Press.

Mahnken, T. (2008). Strategic Studies. New York: Routledge.

Introduction

Michael Foucault was an advocate of freedom for all people and viewed people as individuals who have different opinions on things they encounter. He wrote books to put across what he believed. He concentrated most on the systems of knowledge and other practices which existed in different times of history. As he did this, he also focused on the social frameworks which had been set up and allowed changes to take place, i.e. how power was practiced in the society. This paper explores how Foucault approaches the relationship between power and knowledge.

How Foucault approaches the relationship between power and knowledge

Talking of power, Foucault (1980) says that it is a very vital concept of peoples lives as it influences their way of doing things, attitudes and relationships with one another. On the other hand, he was of the opinion that knowledge is an aspect of power and that power is able to produce knowledge as opposed to acting as a deterrent to it. He noted that one of the ways that knowledge can be gained is through observation.

His strong conviction was that power and knowledge were not different entities as perceived by many and this belief led him to write the two as: knowledge/power, meaning that he could use them interchangeably. He is quoted to have said that when knowledge and power are used together, they not only have the effect that truth alone would have but they exude the power to become the truth. Application of knowledge in the world causes an effect where it is applied and this can therefore be referred to as truth. Knowledge therefore can be used to put forth measures to ensure that the conduct of people is regulated.

He strongly believed that power was not constrained in a particular place or with a specific person but existed everywhere and also its source is everywhere. His school of thought was something important because power is what guides that relationship between people. Foucault viewed power positively only and did not see any negative effects it could have on people. Contrary to many peoples opinion that power is a tool responsible for repression and concealing, Foucault believed that power is a tool for generating reality.

Foucault suggested the Panopticon technique as one of the methods of controlling power/ knowledge. This is a method that was first designed by Jeremy Bentham which would be effective when used on prisoners and institutions such as schools and hospitals. His suggestion was that the Panopticon method would be used in place of the violent methods that were used to try and gain control over the prisoners and other people.

The Panopticon method involved separation of prisoners from one another and then observing them from a point where they could not see the observer. By doing so, the prisoners would develop an internal awareness that they are being observed always and the guards doing the observation would have succeeded in gaining control over the prisoners without using inhuman ways like torture. Using the Panopticon model, Foucault was able to look into the relationships that exist between people in authority and their subjects and also explore the concept of power and knowledge.

What he noted in relation to power and knowledge is that they are a result of observing other people. Using the example of the monitoring of prisoners, Foucault (1980) noted that such monitoring resulted in the people under surveillance acknowledging and obeying the rules and regulations without being coerced or forced to do so. Obedience to the authority arises not because people are being monitored but because they internalize the right conduct and continues with it even when they are not under surveillance. On the other hand, the observer gains more power from observing the people and their behavior. The knowledge they gain from their observation strengthens their power over the people under observation.

Conclusion

Foucault addresses the issue of power and how it relates to knowledge. He is of the opinion that there is no major distinction between the two. He further uses the Panopticon method suggested by Jeremy Bentham to show how one can gain control over people through observation.

Reference List

Foucault, M., 1980. Power/ knowledge: Selected interviews and other writings. Brington: Harvester.

Aristotles Ideas on Civic Relationships

According to Aristotle, happiness is a critical provision in life. His perceptions on happiness have remained unchanged for years. Most people still accept happiness to be exactly what Aristotle described it to be. However, the greatest challenge for most philosophers has been determining what exactly constitutes the best life. Numerous genres of happiness from various philosophers are obtained from Aristotles perception.

He tackled this subject of happiness on the foundation of enquiry into what is really good for human beings in connection to the actual meaning of goodness itself. On the subject of happiness, the philosophy of Aristotle suggests that area is what creates a disparity between Man and animals.

He quoted giraffe as an illustration. He found that, in most cases, happiness is closely related to pleasure, which is also closely related to performance. Aristotle argued that man is more absorbed into doing an activity that is pleasant to him.

According to Aristotle, evading goodness do not contribute to pleasure, and again pleasure is never restricted to body pleasures like satisfying the physical requirements like starvation and exhaustion or even erotic pleasure since these are the kind of things that would prevent man from achieving happiness. Therefore, according to his argument, these pleasures results into happiness.

On the subject of deliberation, Aristotle believed that the responsibility for the morality originates for an individuals free will. He argues that, since morality is not laws, an individual can never be forced to be responsible morally; instead he should be willing to do that. In addition, these are expectations that each and every individual in any kind of society is anticipated to meet, based on the customs and beliefs of that society.

Each and every individual is responsible for the kind of activities they are involved in, which is based on their moral principles in determining whether it is actually good or evil. Each activity is related to knowledge and an individual does an activity because of deliberation.

However, a rational expanse of volitional regulator is necessary to be implemented so that an individual can be morally responsible. An individual should be directed by some moral controls in his or her every action (Lynch & Sandra 25).

According to Ahner (27), civic relationship is described as the set of behaviors that institutions observe while conducting their operations. Business ethics and morality consider how a business interacts with its clients. The two virtues influence companies, other business entities, government organs, and other organizations. Although a considerable overlap exists amidst business ethics and law, both terms are contradictory.

Business law is described as institutionalization or codification of business ethics into precise societal rules, regulations as well as interdictions. Conversely, business laws can be defined as the least tolerable standards of behavior. In contrary, morality considers norms, values, and beliefs entrenched in the societal procedures used to identify the right or wrong deeds.

There are arguments that business ethics involves the study of morality and making use of reasoning to clarify certain rules and principles that identify the integrity of any business. In this research paper, how business ethics and morality intersect with life is discussed with respect to already established works.

Aristotle argued that justice in a society is comprised of either a virtue or character trait of the person being referred to in any situation. Justice, according to him, is comprised of the motives and the conduct of a person. Aristotle perceived a society to be comprised of both active and passive individuals.

He described active individuals to be involved in activities that happen in a society, while passive people does not participate but sit to watch as actions are executed by other people. Aristotle viewed justice to be a kind of an instantaneous act done amid two excesses as a reaction to some situations. He recognizes two extreme ways of identifying the character of a nation. These are its actions and inactions.

Therefore, an individual is considered as arrogant if they are deprived of the character traits of a polite person. According to Aristotle, the character traits that are linked to justice are merely equivocal and injustice has some features, which could either be external and internal. Thus individuals who are avaricious or are unruly could be considered as unjust.

Keeping law and order is thus essential in addition to evading things that are considered to be against the prospects of the society so as to be just, a virtue encouraged by Aristotle. He further argued that justice have to distributive and practical to every citizen irrespective of their status in the world.

An individual can do virtuous things to the other depending on the friendship between them. Aristotle argues that, friendship is dependent upon virtue, love and joint respect on the basis of relationship. This kind of friendship is never grounded on any advantage, desire or material. It is unpretentious relationship which is founded on honest concern for each other, but not for any benefit, material or something else.

Such associates convert into soul mates and it clarifies why such relationships are scarce, particularly in the younger generation. An individual who offers a gift to another person might not do this merely due to the simple act of giving it out to them, instead on the deliberation that the receiver of that gift could counter later, probably with something more treasured.

Another individual could as well do so because of his or her honest concern for the partner, or since they have their common interest. Moral virtues should not be taken into consideration for individuals in a relationship to achieve the right friends, since not every person can have them (Stern-Gillet & Suzanne 78).

Justice provides a systematic approach that defines (in legal terms) the adoption of fair working conditions. The justice theory is set to empower employees by enabling them to understand their rights and terms of working engagement. The theory states that there must be fair pay for fair work done by individuals. It disqualifies discrimination and unfair practices that compromise individuals functionality.

The system provides relevant incentives that seek to advance understanding of employees rights in terms of compensation, and benefits that they are entitled to in their work place. Justice fights for economic equality and justice in the management of employee remuneration system. It states that employees must be treated with dignity and that their compensation should be provided in a structured manner that satisfies their needs.

Consequently, the theory presents pertinent incentives that aid education to workers, advocates, and legal staff on the best strategies for the collection of unpaid benefits. This is to ensure that employees are able to successfully claim their paid wages from the institutions that are not keen in compensating their services.

Review of the Traits of the Best Places to Work

The traits proposed in best places to work are analogous to those supported by Aristotle on his perceptions and ideas on civic relationships regarding happiness and numerous other issues discussed like moral accountability, justice, friendship as well as deliberations.

In trying to make their institute the best place to work in, the Great places to work embarks on different initiatives of paying attention to their work force to ensure that they appreciate whatever it is necessary to be implemented to achieve this objective. The best to work institute acknowledges the importance of conviction amongst all its work force as well as amongst employees and their management.

The institutions have developed on a philosophy that nurtures higher levels of confidence within their workstation so as to make it the greatest as they can conceivably attain. This is done by undertaking consistent study of all their employees and analysis of their cultures.

Within the Best places to work institute, there are experts in the area of trust which play a very significant role in helping them to build a relationship dependent upon trust not only amongst workers themselves but also between the personnel and their management in order to make it a great workplace. Faith is established in each and every relationship within the institute, something which leads onto development of the institutions.

Leaders assist in making sure that the institutions accomplishes this objective. They guarantee an atmosphere that is favorable for teamwork and cooperation so as to realize an optimistic workplace. The foundation of the institute is focused on their employees.

Trust is signified in a wide ranging ways, with more attention being paid on its significance so as to ensure great relationships in the workplace. Best places to work support a viable strength while simultaneously building successful relations that are cooperative amongst all individuals, without regard to their rank within the institution.

As argued, Institutions s should implement various HRM management practices in order to remain relevant in the global market. Due to its production and marketing capacity, the institutions demands novel HRM practices in the context of HR planning, recruitment of employees, selection criteria, training and development provisions, compensation plans, as well as performance management.

Another credible provision is the establishment and ratification of diversity provisions within the Institutions s workforce. In trying to make institutes best places to work in, cultural diversity is increasingly being a challenge and a captivating feature of both individual lives as well as the contexts in which companies and institutions operate.

Because of the obvious challenges of the culturally-sensitive areas in which the company operates, Institutions s have to take credible policy initiatives to ensure that it attains its diversity tolerance initiatives. A policy herein refers to a statement of procedures guiding the stakeholders of an institution on how responsibilities should be conducted.

Foremost, successful institutions s applies diversity within their workforce to gain competitive advantage. Institutions s should adopt policies that increase the cultural, gender, and racial variety within its workforce. To enhance its competitive advantage, diversity recruitment policies will propel the company to the global limelight.

In the Aristotles context, any institutions should also understand the benefits of a diverse workforce. In this regard, the management should use training programs to elucidate the advantages of indulging diverse ideas within the institutions.

Teamwork policies have been critical in most culturally diverse institutions. When adequately incorporated, the policy helps to develop the feeling and spirit of unity as well as togetherness towards a collective goal. In teamwork, the objective for a collective goal overrides the diversity of members.

This forms a quality recipe for competitive advantage within institutions. For example, ethical and philosophical concerns as well as corporate policies should be sound and solid to enhance competitiveness amidst cultural diversity of the workforce. The corporate vision statement ought to be constructed in a manner that reflects the institutions commitment to cultural diversity.

This should be backed-up by a powerful vision. The companys time-off policies should also prop up cultural uniqueness for holidays as well as religious observances. As Aristotle could have argued, other policies should also outline the training of managers on cultural diversity sensitivity.

Aristotles Ideas About Civic Relationships and Contemporary Notions of Best Places to Work

It is evident that corporations endeavor to depend on the civic relations, which were suggested by Aristotle for individuals to coexist peacefully and in agreement, not only in the work place but also exterior to work environment. Happiness is stressed as the foundation to satisfaction of workers through forming relations based on trust. Trust is considered as a necessary requisite for a lasting relationship.

In order to ensure justice within institutions s, companies employ fair practices, in which the rights of the work force are protected so as to generate good relations among themselves and the administration. The virtues highlighted by Aristotle have proved very significant in these corporations particularly on the subject of moral responsibility.

Each and every employee has a moral obligation to be concerned about other people and undertake what is good instead of the evil to nurture good relations amongst the work force and the administration. Workers perform best when they are happy in any work environment.

These corporations safeguard happiness amongst their workers and attempt to make everybody appreciated by making sure equality among all individuals. These are the things Aristotle argued for.

Concurrently, when legitimate moral values, regulations, and obligations are exposed to ethical examination, their association to fundamental human interests, irrespective of their cultural backgrounds, is very significant. Moral standards may vary, and moral perception seeks whether the actions that are conventionally and precisely legitimated by conviction, law or legislations are certainly worthy of recognition.

In the Aristotles context, the advancement of ethics in the earlier century has been described by a propensity to revalue and conquest the moral agreements that have steered the relations between sexes, people and animals as well as people and their surroundings.

A more current duty of ethics is to repel those predispositions of globalization, marketization and advancements in technology that corrode both biodiversity and respected features of cultural identity-and could even have impacts that lurk human rights. Even though tendencies are most cases accessible as value-neutral, they contain concealed expectations that are impending sources of unfairness and abuse.

Such arguments indicate how business ethics and morality intersect life. This is a fundamental provision when considered critically. Such arguments compare and contrast the Aristotles ideas on civic relationships with contemporary workplaces.

Works Cited

Ahner, Christopher. Business ethics. New York, NY: Orbis Press, 2007. Print.

Lynch, Sandra. Philosophy and Friendship. Edinburgh: Edinburgh University Press, 2005. Print.

Stern-Gillet, Suzanne. Aristotles Philosophy of Friendship. Albany: State Univ. of New York Press, 1995. Print.

Relationships are the central point that defines the society, and social roles of people. It is obvious that there is always someone who dominates in relationships on different levels and there are always the ones who are subjective to others power and intellect.

The last ones, are they victims or criminals? This is the central question explored by the main characters John and Martin in the plays by David Mamet Oleanna and Peter Shaffer Equus. Power, manipulation, dissembling and misunderstanding are the main traits that characterize relationships described in the two plays.

David Mammets, Oleanna depicts the professional relationship between teacher and student that are dominated by unequal social roles and power of influence which skips from one to another. Peter Shaffers, Equus dives into the dynamics between psychiatrist and patient (a boy who was accused of a terrible crime committed on psychological grounds).

Their relationships are also complex and can be defined through mutual manipulation. As two professionals are individuals that have a responsibility to their professions that they are trained in; however, at times in both plays John and Martin wrestle with were to draw the line between personal feelings about their students, Carol and client Alan, and at the same time, face situations that cause them questioning their choices and overcome weaknesses to hold the leading positions in the complex relationships.

Thus, the power and dominance in relationships, as well as professional responsibility of two professionals that deal with patients and students are the central issues explored by two authors in two most controversial plays of the twentieth century.

The plays reveal early that both Alan and Carol had problematic childhoods and particular psychological traumas that defined their attitudes towards people and society. The events that harmed their souls, played crucial roles in their relationships in the society and defined their attitudes to life.

Both characters are supposed to be amenable as they are in the subjective positions, a female manipulative student who cant get on well with the teachers lections, and a patient with psychological disorders sometimes take the leading positions in relationships and make their dominant professors feel uneasy and weak in front of their patient and student.

For example, Alan who is supposed to be treated plays tricks with a psychiatrist and, instead of being asked, begin asking his psychiatrist:

Dysart: Do your dream often?

Alan: do you?

Dysart: Its my job to ask the question. (Shaffer 30)

Dysart should protect himself not to become manipulated, as well as John notices that Carol takes a leading position in their conversations when begin using academic vocabulary. In order to save his leading position, professor makes use of physical power.

The professor and child psychiatrist saw their aim to help people within their fields, but in fact, their intentions were different. The rewards for caring about people can come in monetary or personal satisfaction. John appeared fixated on the monetary, whereas, Martin was more concerned about his personal struggle. In the plays the main characters struggle with the balance between a moral responsibility to self, profession, and student or patient.

A psychiatrist and professor success is measured on their ability to help the student and client; however, at what expense? David Mammet refers to Johns need to feed his family often. As Johns student pleads for a chance to improve her failing grade, the phone rings constantly reminding him that he has financial needs to meet at home:

I think your angry. Many people are. I have a telephone call that I have to make. An appointment that is rather pressing; though I sympathize with your concerns, and though I wish I had the time, this was not a previously scheduled meeting and I (Mammet 13).

Carol confronts John for help in his office. John is in the midst of talking to a realtor over his home purchase and feels the pressure to get out of the conversation quickly.

The professor tries to explain to get Carol to accept that she is unable to understand the material and not to be ashamed of it. In the conversation John is patronizing Carol. In his mind he takes no professional responsibility for Carols inability to understand the material. At this point his professionalism is compromised for the sake of monetary personal gain.

The conversation continues and Carol belittles Johns teaching skills. Carol states his teaching is not for real people. John sees his shortcomings and states Well, then, thats my fault. (Mammet 17) Johns professional integrity wins out and he gives Carol another chance.

Johns job is to teach Carol just as Martins in Equus is to make children better, but once again the question is at what personal cost? Martin is also in a fragile professional state not because of monetary reasons, but rather because he no longer feels that children understand the benefits of his treatment. trt eating him is going to be unsettling.

Especially in my current state (Shaffer 18). The words are spoken by Martin to Hesther whom chose Martin to professionally treat Alan. Hesther is under a strong opinion that each child deserves to get treatment from their mental anguish. Alan is wrestling with the notion that what he does inflicts more pain to the child; therefore, leaving Martin useless to the profession of Psychiatry.

It is Martins notion that Alan is actually happier without the knowledge. Martin has found a perfect justification to abandon his professional integrity. I shrank my own life no one can do it for you.

I settled for being pallid and provincial out of my own eternal timidity (Shaffer 80) Martin is reflecting on his life at home and the type of person he has been. His self-reflection is explaining that his life has not been about doing what is right, but rather what is easy.

A continually theme through Equus is Martin trying to give excuses to Hesther of why he should not treat Alan. The eternal timidity that Martin feels in his personal life, has entered into his professional. In addition, he feels that he does something wrong. His point is that he cuts children souls and minds trying to make them better and socially accepted.

However, he also understands that he takes their individuality, deprives them of their imagination. Does he really help children, or just make ordinary things of them? He compares himself to a chief priest of the Homeric Greece, who fits the knife and slices elegantly down to the navel, just a seamstress following a pattern.

I part the flaps, sever the inner tubes, yank them out and throw them hot and steaming on to the floor (Shaffer 17). This is an allusion to his profession and what he actually commits to childrens minds.

Both main characters were in search of finding balance between their own personal lives with lives and the professional relationships with Alan and Carol. The empathy John felt for Carol pulled him in a direction that made him stop and rethink the type of professor he had been. Just as exposing the truth to Alan of what he had done, gave Martin personal insight into himself.

Martin and John spent the early portion of the plays fighting with themselves and their own personal demons. Once resolved to doing their jobs they were able to learn from the people that they were to help.

Martins job was to expose the truth of Alans actions to himself thus revealing his impure thoughts and leaving him normal. The normal is a good smile in child eyes- all right. It is also the dead stare in a million adults (Shaffer 61). Societal pressures were equally compelling for Carol in Oleanna.

The need to seek higher education and escape from her upbringing was a pressure that Carol felt every day. Economic, sexual, you cannot begin to imagine. And endured humiliations I pray that you and those you love never will encounter (Mammet 69)

Thus, we can come to a conclusion that every person has his/her own social role which is defined by many factors. Events that took place in the childhood, education, and upbringing are important for shaping our attitudes to the better world.

The plays analyzed in this paper, provide the insight into the character of relationships between people who play different social roles (professor, student, psychiatrist and patient) and how they can manipulate each other using language, power and situations. There are no victims and there are no criminals in relationships, there are different positions and perceptions of the social norms and beliefs.

Works Cited

Mamet, David. Oleanna. New York: Dramatists Play Service, 1993.

Shaffer, Peter. Equus. New York: Simon and Schuster, 2005.

Introduction

The term redemption refers to restoration of a subject to its former state. Occurrences do come up that subject people to off balances from their normal lives situations.

Redemption is then said to have been achieved when a restoration is attained by such individuals. When bad things happen such as conflicts that lead to wars in which lives are lost, or just little social conflict between individuals, there is an established psychological instability that may result in hatred among other negativities.

The effects of these feelings lead to affected individuals seeking to move away from the thoughts and effects of the conflicts. Such detachment from the instability forms a basis for redemption.

The act of deliverance forms a negativity that an individual has previously been suffering from. Though people try to attain redemption by fighting off the events that caused the instability in a bid to forget, it is being claimed that seeking to forget makes exile all the large; the secret to redemption lies in remembrance.

This paper seeks to discuss the relationship between remembrance and redemption. The paper will conduct a review of some stories to ascertain the relationship as depicted by the authors in the considered articles.

Othello

The topic of redemption can be significantly noted from the Shakespeares story of Othello. In the story, Othello was a highly regarded person in the security forces of the Venice territory. He had a close friend called Iago but chose to promote one Cassio when an opportunity arose.

This move annoyed Iago who out of jealousy set out to make evil plans against Othello. Iago took his first strike on Othello by using a third party, Roderigo, to help him in slandering Othello to a senator whose daughter Othello had eloped with. Following this move, the senator sued Othello on the ground that he used magic over his daughter.

The case was presented before the Duke who upon listening to the story of Othello and his love for the girl, ruled for the acquaintance of Othello. Iago was not satisfied with his failed mission to harm Othello and hiding under the cover of friendship, got on to his next plan to destroy Othellos relationship with his wife.

He made Cassio drunk and then organized for an argument that led into a fight. Following a fall out between Othello and Cassio due to the fight, Iago advised Cassio to reconcile with Othello through the help of Othellos wife. This was however a plot to destabilize Othellos marriage. Iago then fabricated a story to portray Cassio and Othellos wife as lovers thus driving Othello to jealousy.

Iago then convinced him to kill his wife. Meanwhile, Cassio was promoted to being a governor making Iago jealous over him. Iago then tried to organize for Cassios death but failed. Othello however killed his wife only to later learn that the love affair story had not been true but a fabrication by Iago. He then tried to kill Iago before killing himself. Iago also killed his wife who had revealed the truth to Othello and was finally arrested as Cassio became governor.

The story, Othello, that is based on anger and jealousy of Iago illustrated the need for redemption of a person who is possessed by an evil mind due to feelings of betrayal. The promotion that Othello had advanced to Casssio instead of Iago caused a wound that did not to heal in Iago. Consequently, the lack of redemption from this bitterness led to schemes that led to a number of lives and sufferings.

Iagos bitterness caused Othello to, for example, be subjected to a judicial process before further causing the death of Othello and his wife. It is the same bitterness that also resulted to the events that caused the death of Iagos wife. The story thus establishes the necessity of redemption from an emotional set up.

Mansfield Park

In the movie Mansfield park, a young girl named Fanny whose parents had a poor background went to stay with her wealthy aunt. Her other aunt by the name Norris showed no kindness to her just like the other members of her hosting aunts family except the younger son of the family whose name was Edmund.

This condition in which Fanny was subjected to made her to be a self concealed and shy girl. Fanny fell in love with Edmund but was not able to express her feelings to him. Meanwhile, another woman called Mary who was interested in Edmund made advances and got closer to him.

At the same time, Henry fell in love with Fanny and made advances for a relationship, a move that Fanny declined to accept. The fact that Fanny declined the marriage proposal from a rich man angered her uncle who decided to send her back to her parents to live in her familys poverty.

A series of events that saw Henry run off with a married woman and his two sisters also elope with other men led to Fanny being invited to again stay in her aunts house. Edmund realized that the relationship that he had been having with Mary would not work and they broke up. Henry eventually patted ways with Maria while Julia who had eloped with Yates was together with Yates and was accepted back into their family.

Edmund and Fanny ultimately got married and the family that seemed to be troubled recovered its happiness. Contrary to the Shakespeares story in which a conflict was never resolved and the result was a series of deaths and arrest, the story of the Mansfield Park reveals a level of reconciliation that restored peace in a once destabilized family.

It is however noticeable that reconciliation, with is a redemption from the consequences of conflict, was not totally achieved in the Mansfield pack since some people, Henry, Maria and Mary were not accepted back into the family. This indicates that though there was redemption, it was limited.

It is also noticeable that the cases in which reconciliation was realized, the case of Fanny to the family, Edmund to Fanny, Yates to the family as well as Julia to the family were characterized by an unintentional conflict. It can thus be argued that though conflicts occurred between each of the pair, the conflict did not cause adverse effects leading to easier redemption from the conflicts.

A small place

The story, A small place is a representation of a story of an island called Antigua. The main character in the story, Kincaid, offers her view of the island to the foreigners who came to the island as tourists.

Kincaid assumed the capacity of a tourist guide to reveal the perception that tourists have over the island as a beautiful place. She however asserted the opinion by tourist over the land was not actually its true nature. She to the contrary revealed poverty as a manifestation in the island together with vices such as corruption and crimes.

Kincaid also remembered in a narrators point of view the island during its colonial period, how the British took over the land and how the foreigners treated the natives. She however held reservation over her own people who became assimilated by the colonial power that oppressed them. She was also concerned at the state of her country. Though independent, the country was not able to develop due to the kind of leaders that were in power.

Lack of democracy that had vested power on specific individuals over a long period of time together with corruption and dictatorship were identified as some of the specific problems that faced the island. In the midst of all these, no developments were done in the land with even a library that had collapsed long time ago still being down for lack of funds.

Though she was resentful of the state of affairs in the island, Kincaid was convinced that Antigua was a beautiful land. There is a conflicting opinion between how the Kincaid viewed the island and the way the tourist viewed it. The two views are conflicting as Kincaid was of the opinion that the tourist did not truly know the island.

The representation of the island revealed a conflicting division between the rich and the poor which started in the colonial period. Though a conflict exists between these two groups and no redemption has been realized, a negative consequence has not yet been realized.

Conclusion

A study of the three stories reveals a variety of conflicts among individuals and groups of people. A conflict can be passive with no consequence as in the case of a small place, be peacefully resolved or erupt into a worse problem. Since a conflict suppressed in a passive state has a possibility of erupting, redemption remains the safe approach to resolving a conflict. There is however no clear indication as to whether forgetting or remembering is the key to redemption.

Introduction

In ethical studies, philosophers have always been argumentative and separated by the deep conflicting perceptions and objectives regarding virtues. However, there appears to be one shared positioning shared by diverse accounts contained by an orthodox methodology in morals concerning the appropriateness of acts. That is, they agree that morals are rule-focused. The principal orientation is on resolving some static moral rules that allegedly define the appropriateness of acts.

Some of these interpretations ruminates the static moral principles as ordered from without. To demonstrate this, in divine command theory, the moral rule follows that whatever God permits is right, whatever He prohibits is wrong and whatever He commands is obligatory. In ethical egoism, the rule follows that one must always maximize ones own private good as an end.

In utilitarianism, the rule follows that an action is correct if and only if it generates at least as much equilibrium of good over bad in its repercussions for all individuals impacted as any other action presented to the agent. This essay seeks to explore reasonable relationship between superior virtue as advocated by Lao Zi and disciplined morality advocated by Confucius.

Superior and inferior virtue

During the early development of a human being, there exist differences of conditions, phase, and bodily constitution. The actions taken hence vary in accordance to each individual. In this regard, superior virtue denotes childhood and young age. On the other hand, inferior virtue denotes adulthood and aging.

In reference to the values of transformation, in early human physical and psychological development, the body develops like a new bud. In putting this in the context of the Daode jing, this is known as superior virtue. Daode jing is the Book of the Way and its Virtue. Upon the development and adulthood, Principle, Breath and Soul are expended and ought to be restocked. In the pseudoscience practice, the restocking is inferior virtue. An individual require restocking what is lacking (Mu, 2011).

In essence, superior and inferior virtues emerged from the legendary Lao Zi; the supreme divinity admired in Daoism religion. According to Lao Zi, a person of superior virtue is not righteous. That is the reason why he has virtue. On the other hand, an individual of inferior virtue can never lose virtue. Consequently, he lacks virtue. An individual with superior virtue does not act consciously. Therefore, he acts out of nothing. On the contrary, an individual of inferior virtue acts out of something since he makes sentient action.

An individual of superior compassion acts out of nothing when he takes action. When an individual of superior morality takes action, he acts out of something. When an individual of superior politeness takes action and nobody reacts, he rolls his sleeves and show them the way to it. Consequently, an individual achieves virtue only after dropping the Dao.

He achieves compassion after dropping virtue. He achieves morality after dropping compassion. Finally, he achieves politeness upon dropping morality. Politeness entails the artificial features of allegiance and conviction. It is therefore the foundation of disorder (Lao, 1999).

Prudence entails the flower of the Dao. It is therefore the foundation of deceit. This is the reason truly great men involve themselves with the substance. They do not involve in duplicitys superficial features. They involve themselves in its fruits as opposed to its flower. They reject one and accept the other. Virtue entails attainment (de). It means continuous attainment devoid of losing and benefit devoid of harm. The name virtue is hence used to refer to this cycle.

It is attained from the Dao. An individual achieves it by operating out of nothing. In that regard, everyone is upheld (Zai). Consequently, as far as other people are concerned, when nothing is applied to them, there will be order. However, if something is applied to them by another person, they will lose the means to get away with their lives (Lao, 1999).

Why Lao Zi criticize inferior virtue

The person of inferior virtue is viewed as one who seeks virtue in order to attain it. He achieves it through conscious effort. Lao Zi reckons that the attainment of virtue should not be compelled by any external force. It should just happen. The person of inferior virtue creates goodness as a way to maintain people in order hence is deceitful. He acquires a reputation for virtue.

He consciously pursues it to fulfill it. He will hence lose it. When the term goodness emerges, it means that initially, there was a not good facet corresponding to goodness. To eliminate the not bad facet, he acts out of something, the not good pressure.

Lao Zi teaches that an individual requires contemplating the eternal Dao devoid of the supremacy of the static formulation of Dao in order to reach the vantage-point from where one can attain owns complete comprehension of the eternal Dao. In this regard, pursuing virtue in the short-term through fixed moral principles is rather limited and cannot exhaust the eternal Dao.

As per the Confucians principle of virtue, every great man should be sensitive to the wellbeing of others. This is achieved through ren which helps in the maintenance of peace. Lao Zi views this as deceit that negate that the fundamental unifying force runs across the universe and things pursue their own course without any effort.

How a Confucian would respond to Lao Zis criticism

The morality of Confucianist ethics is founded on compassion and loyalty. It is about good and evil of mankind. It is about denying the self and returning to politeness. Lao Zi observes politeness as one of the routes in the pursuit of virtue. A Confucian would reflect on the inner self to see if they have done enough to help others out of compassion.

While Lao Zi would not be concerned about being honest with others because that would mean that one was not initially honest hence seek to act to attain honesty, a Confucian would be troubled wondering whether or not they have been honest and sincere in dealing with others. A Confucian would not take it well when Lao Zi does not do anything to be faithful and compassionate to others (Yang, 2014).

The concept of Ren is one that Confucius seems to dwell on in order to achieve virtue. Ren is composed of gravity, reticent, modesty, tolerance, generosity, diligence and trustworthiness. Lao Zi criticizes these as aspects that have been pursued to achieve virtue. Lao Zi holds that the display of these means that the opposite was initially there and thats why a person pursuing virtue will practice ren to account for the void hence lacks virtue irrespective of pleasing others (Mou, 2001).

Accounting for Lao Zis and Confucius teachings

The paradox that exists between Lao Zi and Confucians view of virtue emerges from how a man of superior virtue comes to be. Both perspectives relates to virtue. However, according to Lao Zi, virtue is not pursued. There should be neither external nor internal coercion for one to be virtuous.

It should be there from the beginning as it exists across the universe and cannot be changed since it is eternal. On the other hand, Confucian observes that virtue is pursued by one acting to be benevolent and loyal. Loa Zi would see loyalty as deceit in the pursuit to create order in terms of peace and harmony. This means that initially there was disorder for one to strive to attain order.

The interpretation of both theories suggests that virtue is an essential part of human excellence that enables us to flourish. When one takes a superficial perspective, one may end up focusing on something else (ones own flourishing) as opposed to particular people. Consequently, when one attempts to be virtuous under such a perspective, one may actually become less virtuous. This will present a situation of paradox of virtue (Mou, 2001).

Conclusion

In account of virtue, the humanistic virtuousness is founded on naturalistic metaphysical basis. Lao Zi holds that virtue ethics that place emphasis on the virtues as opposed to general principles is not superior to the dimension of moral motivation. Lao Zi also holds that man of superior virtue acts out of nothing to attain virtue while man of inferior virtue acts out of something to fulfill it.

Confucians hold that every great man of virtue should be persuaded by the urge to forfeit their self-interest for the betterment of others. By so doing, there will be peace as each seeks to live in benevolence. Confucius sought to drive the idea of morality into leadership to demonstrate the role they can play in ensuring peaceful co-existence of mankind.

References

Lao, Z. (1999).The classic of the way and virtue: A new translation of the tao-te ching of Lao Zi as interpreted by Wang bi. New York, NY: Columbia University Press.

Mou, B. (2001). Moral rules and moral experience: A comparative analysis of Dewey and Lao Zi on morality. Asian Philosophy 11(3): 161-178.

Mu, W. (2011). Superior virtue and inferior virtue. Web.

Yang, S. (2014). The basic morality of Confucianists ethics and Jungs moral ideas. Web.

Introduction

The relationship between the European Union and the United States of America that had extended over six decades plays an immeasurably significant role both for involved countries and international communities across the globe. As a matter of fact, the EU-USA partnership was constructed on the basis of shared values that include freedom, legality, democracy, free enterprise, endeavors to alleviate poverty, and respect for human rights. These values, in combination with the interconnected and interdependent transatlantic economy and the long-lasting collaboration in the sphere of security and defense, create a solid union that may confront multiple global challenges. The United States and the members of the European Union share global responsibilities to provide peace, the stability of global trade, monetary and financial systems, and create appropriate conditions for economic development worldwide. In addition, the EU-USA partnership provides official development assistance to strengthen the developing countries economies all over the world. The purpose of this paper is to examine and evaluate EU-USA relations in various spheres of governmental activity.

Trade and Investment

In the present day, the United States and the European Union have the most integrated interrelation in the sphere of economy and the largest bilateral investment and trade relationship worldwide. The total investment of all involved countries is regarded as the key factor of the development of transatlantic relationships that substantively contributes to business growth and employment on both sides of the Atlantic (European Commission, 2019, para. 2). In addition, the investment of the United States in the economy of the European Union is three times higher in comparison with total American investment in Asian countries (European Commission, 2019). In turn, the EU investment for the United States is eight times higher than the Unions investment in China and India (European Commission, 2019). EU-USA relationships define the general shape of the global economy, as the European Union and the United States are the most essential trade and investment partners for the majority of counties across the globe (European Commission, 2019). The main import and export categories include machinery, pharmaceuticals, medical instruments, aircraft, mineral fuel, vehicles, and electrical machinery.

The United States, Germany, the United Kingdom, France, Netherlands, and Belgium are the countries involved in EU-USA trade and investment relationships to a greater extent in comparison with other countries. In 2007, the Transatlantic Economic Council was established in order to provide transatlantic economic growth and guide the work on transatlantic economic convergence (European Commission, 2019, para. 5). It may be defined as the unique high-level forum that implies the discussion of economic issues between the United States and the members of the European Union in a coordinated and coherent manner. The Transatlantic Economic Council integrates a range of ongoing economic cooperation activities and creates a specific platform for political guidance for economic solutions (European Commission, 2019, para. 5). In addition, the council unites the US Cabinet and the European Commission that have certain political responsibilities to strengthen economic ties.

Despite the number of inevitable trade disputes, the relationship between the European Union and the United States continues to develop. In 2018, European Commission President Jean-Claude Juncker and US President Donald Trump accepted a joint statement dedicated to the formation of an Executive Working Group. This group aims to reduce transatlantic trade barriers and eliminate non-tariff barriers and non-auto industrial tariffs (Office of the United States Trade Representative, n.d.). According to Robert Lighthizer, US Trade Representative, the Trump Administration started negotiations and intended to complete necessary domestic procedures (Office of the United States Trade Representative, n.d.). In addition, the representatives of both sides organize regular meetings to expand transatlantic cooperation

Security and Defense

The European Union and the United States may be regarded as highly significant strategic partners in promoting stability and peace across the globe. The involved countries work together in order to confront global security issues such as transnational crime, cybercrime, terrorism, and nuclear weapon proliferation (The United States and the EU, 2017). The 9/11 terrorist attacks had a substantial impact on the security policies of the United States and all members of the European Union that worked as a catalyst for EU-US counter-terrorism relations (Anagnostakis, 2017, p. 1). In recent years, the partners have concluded a crucial number of international agreements related to customs security, the transfer of air travelers data, the transfer of financial data, mutual legal assistance and extradition, and security research (Anagnostakis, 2017, p. 1). Moreover, according to these agreements, the countries judicial information, operational information, and criminal intelligence may be shared with the European Police Office and Eurojust (Anagnostakis, 2017). In addition, the cooperation between the European Union and the United States affects various areas of policy related to internal security, such as the standards of travel documents, stolen passports, money counterfeiting, human trafficking, cybercrime, and child pornography.

In the present day, the United States and the European Union are equal members of several international organizations as well. The North Atlantic Treaty Organization (NATO) may be regarded as an example of these international groups. Founded in 1949, it currently consists of Canada, the United States, and the majority of European countries (Sonny, 2012). The main purpose of NATO is mutual defense and help in case if one of its members will be attacked.

Energy Consumption and Environment

In general, the United States and the European Union share common approaches to the global issues of climate change and increased energy consumption. All involved states cooperate in the energy industry in order to promote open, competitive, sustainable, and transparent global energy markets (The United States and the EU, 2017). However, there are certain disagreements between countries that occurred when the United States attracted criticism from the members of the European Union after George Bushs withdrawal of governmental support for the Kyoto Protocol (Sonny, 2012). This international agreement was created to reduce the carbon emissions that have a highly negative impact on the planets environment. However, in 2009, the situation began to change when Barack Obama refused to continue the policy of his antecedent and stated that the United States was ready to lead on climate change (Sonny, 2012, p. 1). The Energy Council was subsequently established by the partners to increase cooperation in the sphere of environment protection to reduce climate change.

Concerning the cooperation of the United States and the European Union in the energy area, the examination of the countries relationship demonstrates the contrasting energy pictures across the Atlantic (Conley, Ladislaw, & Hudson, 2016, p. 159). The partners previously shared a common energy paradigm of decreasing supply, increasing demand, and energy dependence on imports (Conley, Ladislaw, & Hudson, 2016). Although the United States has currently reversed that trajectory, the European Union still faces rising energy costs and growing energy dependence.

Conclusion

It goes without saying that the cooperation between the European Union and the United States of America has a substantively long history. There are no other regions all over the world that are connected more closely to politics, economics, and security. In the present day, the United States and the European Union have the most integrated interrelation in the sphere of economy and the largest bilateral investment and trade relationship worldwide. They may be regarded as highly significant strategic partners that work together in order to promote stability and peace across the globe confronting global security issues such as transnational crime, terrorism, and nuclear weapon proliferation. In addition, the European Union and the United States share common approaches to the global issues of the environmental crisis and increased energy consumption. They cooperate in the energy industry in order to promote open, competitive, sustainable, and transparent global energy markets

From a personal perspective, disagreements between countries with different cultures, visions, and standards of living are inevitable. Vague and unpredictable contemporary policies and global challenges substantially influence the partners relations in a negative way. However, despite the existence of tense and divergent issues, the cooperation of European countries with the United States is irreversible and solid in multiple aspects. A strong partnership between all involved countries is crucial for the establishment of a more prosperous, democratic, and secure world. In general, the United States and the European Union currently need a positive relationship and will require it in the future as well. The strengthening of ties between countries and effective cooperation is more beneficial than disagreements and conflicts.

References

Anagnostakis, D. (2017). EU-US cooperation on internal security: Building a transatlantic regime. Routledge.

Conley, H., Ladislaw, S., & Hudson, A. (2016). The US-EU energy relationship. In J. M. Godzimirski (Ed.). EU leadership in energy and environmental governance: International political economy series (pp. 159-180). Palgrave Macmillan

European Commission. (2019). Countries and regions: United States.Web.

Office of the United States Trade Representative. (n.d.). U.S.-EU trade agreement negotiations.Web.

Sonny, A. (2012). EU-USA relations. Web.

The United States and the EU. (2017). European Union External Action. Web.

Introduction

Over the last few decades, the influence of comedy on power has increased (Martin 2001, p. 507). On a regular basis, social media, YouTube videos, and other online platforms confront political subjects and satirise political candidates. Political comedy shows are associated with power because they convey amusing perspectives with respect to the current political events (Weitz 2009, p. 56).

Humorous political shows have become sources of updates and information. The essay below argues that comedy acts as a political communication tool, prompts political viewpoints, and triggers political engagements. As such, the essay will begin by illustrating how political comedy plays a role in communication. Following this, it will illustrate how political humour has fostered democracy.

Thereafter, it will indicate how humour encourages the public to pay greater consideration to political information. Exposure to political comedy encourages audience to base its political reviews on behaviours made more noticeable through comical shows. By illustrating how informed citizens exhibit a certain political advantage against other people who are politically unenthusiastic, the essay finally focuses on factors that determine the effects of comedy on power.

Comedy as a communication tool

Political comedy plays a powerful role in communication. The creativity that makes people laugh has been viewed as an important tool for political communication (Martin 2001, p. 510). The entertainers are reaping from the art as the investors pay them while advertising their commodities (Weitz 2009, p. 56). The art has grown to be a powerful item that is important in every aspect of our lives. The above and more evidences give the connection between comedy and power (Becker 2010, p. 235).

The significance of comedy, as a tool of political communication, is extensively accepted. As such, the relationship between exposure to political comedy and power has been well documented. Exposure to political comedy boosts learning and impacts outlooks. Political humour is not just an alternate bulletin source, but also an exceptional communicative platform that increases effortful dispensation and intellectual engagement (Weitz 2009, p. 57).

Through this, it enhances knowledge and attitude restraint. In addition, the strongest impacts are foreseen not among uninterested populaces incidentally exposed to facts, but among reasonably cultured viewers with the ability to understand and acknowledge comical messages (Deveau 2012, p. 408). In the absence of political humour, such individuals normally lack enthusiasm to think intensely about politics.

Becker (2010, p. 237) asserts that information is best delivered by press releases, which are enlightening and appealing. However, the decrease in the number of audiences illustrates that the customary media firms power to influence the public is dwindling. In this regard, an understanding of the relationship between power and politics is essential. Currently, more individuals are progressively deserting customary hard news media and shifting their attention to other substitute sources for info (Becker 2010, p. 238).

The above shift illustrates that political comedy is increasingly becoming a basis of political information. Humour reduces the political knowledge fissure by decreasing motivational and source obstacles to knowledge acquisition (OShannon 2012, p.179). Comedy inspires audiences to search for additional evidence from the media they perceive to be prejudiced and unreliable. Humour attracts attention to pertinent politically prompts. Based on the above illustrations, it is apparent that comedy offers not only more prospects to stay conversant about politics, but also diverse platforms, through which political information can be conveyed.

How comedy has fostered democracy

Hypothetically, comedy and sarcasm can undertake a very vital role in the political culture. As such, if democracy is to thrive, it requires the public to be attentively sceptical with their politicians, administrations, and governments (Calmus & Caillies 2014, p. 48). According to comedy theories, evils in society are supposed to be highlighted through mockery.

The vices are mocked with the aim of embarrassing persons and the public into improvement. In this respect, comedy acts as a political weapon. Comedy can also illustrate more about politics than news reports or scholars can do (Calmus & Caillies 2014, p. 50). The above is true because comedy is not restricted by reference to sources and the necessity to be factual to their evidences (Calmus & Caillies 2014, p. 48). Similarly, comedy attracts a larger audience than correspondents or academics do.

Generally, comedians encourage the members of the public to make fun of politics (Miles 2014, p.101). More habitually, comedy is perceived to be anti-political. Comedians inspire spectators to laugh at political figures and scorn them as an end in itself. Politicians are portrayed as being financially crooked, ethically crooked, and liars. Undeniably, few politicians are liars and double-dealers. Nevertheless, the overall picture illustrated by the comedians with respect to our political figures is wrong (OShannon 2012, p.178). However, the perception is convenient because it implies that the voters are not accountable for the reason that they are all the victims of erroneous politics.

How political comedy encourages the public to pay greater consideration to political information

Researches focusing on the effects of comedy on power indicate that exposure to political humour can result in constructive and modest results (Calmus & Caillies 2014, p. 48). Exposure to political humour programs results in higher levels of acknowledgment, which necessitates a peripheral attention in politics over the more considerate and intricate process of remembrance. Additionally, a current examination of up to 30 political information items presented in the National Annenberg Election Study established that exposure to comedy among the citizens resulted in knowledge gain (Calmus & Caillies 2014, p. 49).

The same research found that exposure to political humour aroused concentration to news broadcasting content amongst individuals who were less interested in politics (Calmus & Caillies 2014, p. 49). Data collected by the Pew Research Centre during the year 2004 elections illustrates that political humour has a huge effect on knowledge gain among the voters (Miles 2014, p.101).

In this regard, it is apparent that exposure to political humour during political campaign periods enhances an understanding about the politicians among the voters. The illustrations also suggest that political comedy encourages the public to pay greater consideration to party information offered to them by the political agents.

Another relationship that exists between comedy and power illustrates that exposure to political humour makes the public to pay more prominence on politicians characters instead of their policies. The above fact implies that consistent exposure to political comedy can influence related attitudes toward leaders by making specific personalities more significant. However, it should be noted that prejudice and prior levels of political acquaintance moderate the effect of exposure.

Similarly, exposure to political comedy inspires audiences to base their appraisals of political contenders on personality behaviours made more noticeable through comical shows. Because relations exist between comedy and power, it is apparent that humour influences citizens political behaviours. In this regard, politicians can be able to utilise comical programs in persuading the public to vote for them during election campaigns.

While political comedy audience predominantly labels the humour programs as amusing rather than educational, viewers still recommend that the shows are both convincing and opinionated in orientation. A research on the effects of exposure to political comedy broadcasted before the 2008 election suggests that both Republican and Democratic audiences assessed the comical targets (Miles 2014, p. 100). Most viewers negatively rated John McCain. Another relation between comedy and power suggest that political humour enhances cynicism and engagement.

Exposure to political comedy promotes a more cynical viewpoint towards organizations and politicians. On the contrary, exposure to political comedy can help politicians enhance their personal attributes. Through this, comedy shapes political processes. A study by Deveau indicates how political comedy influences political processes by analysing the relations between comedy and political dissatisfaction.

The study suggests that exposure to shows, such as The Daily Show, endorses more pessimistic outlooks and a lack of confidence in government organizations among some viewers (Deveau 2012, p. 408). On the contrary, the same study indicates that exposure to The Daily Show has a constructive influence on rulings of internal political effectiveness.

Factors that determine the effects of comedy on power

A few factors determine the effects of comedy on power. The factors are the aggregate capacity of evidence one has and nature of the approaches resulting from these attentions (Weitz 2010, p. 34). The above factors form significant building blocks of citizen proficiency. Consequently, assessing the impacts of political comedy on learning and conceptual restraint tolerates the democratic costs of this non-customary method of political communication to be better comprehended. Well-informed individuals are obviously superior citizens.

They are in a better position to appreciate political addresses, distinguish the cost of political disagreements, establish and articulate rational outlooks that are expressive replications of individual welfares and beliefs, and come up with coherent political choices to progress goals (Martin 2001, p. 507). Because of this, informed citizens exhibit a certain political advantage against those citizens who are unenthusiastic and uninformed about public affairs and politics.

Conclusion

In conclusion, it should be noted that the above essay has emphasised that there is a close link between comedy and power. The paper has discussed that comedy acts as a tool of political communication. Exposure to political comedy boosts learning and impact outlooks. Political humour is not just an alternate bulletin source, but also an exceptional communicative platform that boosts effortful dispensation and intellectual engagement. Through this, it enhances knowledge and attitude restraint. It was also discussed that comedy reduces the political knowledge gap by decreasing motivational and source obstacles to knowledge acquisition.

In addition, the essay has illustrated that comedy inspires audiences to search for supplementary evidence from the media they perceive to be prejudiced and unreliable and attracts attention to pertinent politically prompts. The above also implies that constant exposure to political comedy can sway related attitudes toward leaders by making specific personalities more noteworthy.

Nevertheless, it should be noted that prejudice and prior levels of political acquaintance moderate the effect of exposure. Correspondingly, exposure to political comedy encourages audiences to base their appraisals of political contenders on personality behaviours made more noticeable through comical shows. Based on the above, it is apparent that comedy influences power in a number of ways.

References

Becker, A 2010. Political Humour as Democratic Relief? The Effects of Exposure to Comedy and Straight News on Trust and Efficacy. Atlantic Journal of Communication, vol.3, no.4, pp. 235-250.

Calmus, A, & Caillies, S 2014, Verbal irony processing: How do contrast and humour correlate?, International Journal Of Psychology, vol. 49, no. 1, pp. 46-50.

Deveau, D 2012, The Aristocrats: Comedy, grotesqueries and political inversions of the masculine code, International Journal of Humour Research, vol. 25, no. 4, pp. 401-415.

Martin, R 2001, Humour, laughter, and physical health: Methodological issues and research findings. Psychological Bulletin, vol. 127, no. 4, pp.504-519.

Miles, T 2014, The cultural set-up of comedy: Affective politics in the United States post 9/11, by Julie Webber. Comedy Studies. vol. 4, no 33, pp.100-101.

OShannon, D 2012. Common Comedy Theories. Continuum. New York.

Weitz, E 2009, Comedys Devices. Cambridge University Press, Cambridge.

Weitz, E 2010, Introduction Thinking About Comedy. Cambridge University Press. Cambridge.