Lexus company not Evil Assignment Example | Topics and Well Written Essays - 250 words

Lexus company not Evil - Assignment Example He suggests that key danger to the olive tree, which he shows to represent everything that locates roots or anchors us, can come from the Lexus (car) which he shows to represent all the anonymous, homogenizing, transnational, standardizing market forces as well as technology, all which make up the current globalizing economic system. The lexus company should not be termed evil because, the company uses the globalization strategies that are clearly seen and perceived even by its clients (Friedman 59). The Lexus Company’s democratizations have changed their operational strategies, greatly, leading to the perceptions of them being evil in some way. The company’s democratization of finance affects its democratization of technology, which in turn changes the whole operation of the company and how it invests. In short, Lexus has opened their markets and has implemented fiscal policies, all being in line, hence their survival in this globalization age (Friedman 60). As Friedma n suggests in his book, globalization is a force acting throughout the globe, impersonally, like evil, and therefore implementation of globalization strategy should not be a perception of evil (Friedman

Fudations of busesiness computing Essay Example | Topics and Well Written Essays - 3750 words

Fudations of busesiness computing - Essay Example I have read the CQU policy on plagiarism and understand its implication. I can produce a hard copy of this assignment within 24 hours if requested." A knowledge worker is someone who works for a living at the jobs of producing or utilizing knowledge. Today we are able to define knowledge workers as contributors in the knowledge economy (Jonathan, 2005). The knowledge economy proposes a financial situation where information and its management are the product and the activity. In the context of todays business world, without a knowledge worker, an immense deal of the business world would come to a standstill. Knowledge workers are occasionally known as information workers, and some times people argue that information workers carry out additional tedious responsibilities than knowledge workers. Knowledge Workers are capable to carry out several activities that are ambiguous in their gain to an outsider, however are really important to the overall success of a company and business. They have the capacity to make use of the most excellent sources to achieve the information they required, which are together correct and modern. After t hat, with the data readily available they excel at pulling out the main information, understanding it, and then manipulating it to offer the organization and its business the maximum benefit possible (Jonathan, 2005). For instance, a knowledge worker can be somebody who works at some of the jobs of acquiring, programming, analyzing, organizing, storing, distributing, marketing, searching, planning, or else contributing to the makeover and business of information and those who effort at utilizing the knowledge so produced. In this question I will discuss the difference among the `information technology and `information system. Information system occasionally refers to an organization of persons, data records and activities that process the information and data in an association, and it comprises the

NEITHER PROFESSIONALS AMATEURS NOR BEGINNERS SHOULD PLAY ANYTHING BUT Essay

NEITHER PROFESSIONALS AMATEURS NOR BEGINNERS SHOULD PLAY ANYTHING BUT THE MUSIC OF THE GREAT MASTERS AND THEN SHOULD NOT ADD THE SLIGHEST OF THEIR OWN TO IT - Essay Example Originality, in this respect, is an important word. Originality may be described as a phenomenon that caters to the personal sense of creation that an artist indulges in. This sense of creation is something that is an outcome of the artist’s sense of aesthetics and what he or she feels will have a wide acceptance and appeal in the long run. In this regard, artists generally regard qualities like timelessness and mass appeal in the creation of work that will be demonstrated before people. Originality is an important concept for this paper due to the nature of the topic. Is it possible to remain original by playing classics – that too without adding a touch of your own to a piece of work? The role of originality here is in the creation. A musician may create a classic on his own and it will be called recreation. Most people might argue that it is important to render your own elements even when playing classics so as to ensure that there is a demonstration of how a person can improvise. In this regard, the counter argument is that the listener is usually not concerned with the technicalities. It very often happens that a recreation of a certain piece of work is not taken to well in its â€Å"improvised† form as there are constant comparisons with the original. This works against the musician in question, therefore making his work ‘a cheap imitation’.

My Vegas Vacation Essay Example for Free

My Vegas Vacation Essay I had read about Vegas, I had seen pictures of Vegas, I had watched many movies about Vegas, but I had never imagined that I would ever visit Vegas. It wasn’t until I saw the lights of the huge city from the plane that I believed I was actually going to be landing in Las Vegas. The airport was a trip in itself and it took more than an hour to gather our luggage and get to our hotel. Even though it was midnight and we were tired, we quickly left our bags in our room and started to look around. We wandered aimlessly though casino after casino, all the while amazed at the lights, the food, the opulence and, of course, the sounds of winning machines. We spent the whole night, as well as the next three days, trying to decide which attraction was the best. Though much of Vegas was unforgettable, the most memorable were the dancing waters in front of the Bellagio hotel; it was so calming in the middle of the chaotic Vegas strip. We went back a few times to watch it. We also loved the light show on Freemont Street, and riding on the top of the double-decker bus on the way back to our hotel was a lot of fun. The highlight of the trip was attending the Wayne Brady show. He acts much the same as he does on the famous show, â€Å"Whose Line is it Anyway? † He asked for volunteers from the audience and I didn’t raise my hand; I sort of regret that now. It was still one of the most memorable vacations I have ever taken. The word vacation always suggests that there would be some relaxing and resting on the trip. I saved all of the my resting for the flight home and even though I didn’t get a lot of sleep in Las Vegas, I came home feeling as though I had a well-deserved break; what a vacation!

The Third Gender The Hijra Sociology Essay

The Third Gender The Hijra Sociology Essay In western culture, gender and sex have been described under two distinct realms-male and female. These identities to some are determined solely biologically, and many are oblivious to the fact that in many cultures, different genders are present. One of the most prominent third genders is based in South Asia, specifically India. Known as the hijra, they have grown to become a prominent and well-known member of Indian society, but have suffered from discrimination and have struggled for their basic fundamental rights. Based in India, the hijra are physiological males who identify themselves as females at an early age, wearing womens clothing and performing stereotypical female gender roles. Indian society refers to the hijra as a third gender. They are not female nor male, but a separate entity who carries their own culture, values and traditions. In relation to the western world, the closest form to the hijra would be known as a transgender. The hijras trace their origins back to the religious era of the deity Ram. As told in the Ramayana epic, just before his sojourn into the wilderness, Ram instructed all men and women who had come to see him off to return to their village. The hijras, being neither men nor women stayed at Rams point of departure until his return years later. Upon seeing their devotion, Ram blessed them and promised them the right to rule during the final age of mankind (Amisha_2010:835). As religion is a major aspect of Indian culture, much of the hijras history is based off the Indian polytheistic religious era. As religion is of great importance to the hijra, this event historically marked their first interaction with the Indian gods. Many hijra undergo a painful castration process known as nirvan to officially identify as a hijra. This process of the upmost importance as it ends with the new hijra embracing the femininity he has identified himself with his entire life. The process has been documented: His transformation is nearly complete as he prostrates his naked body before the murti of Bahuchara Mata, praying for her blessings. When he stands, his chela (guru) will complete the ceremony with two swift slices of the long blade, permanently severing his manhood. The remaining blood that gushes from the cut is considered the last of the male part. Hot sesame seed oil will be poured over the open wound, which will later be prodded repeatedly to ensure that the urethra remains open. No anesthesia or surgical tools are available, for it is believed that medically performed castration would diminish the spiritual experience of the ritual. (Patel_2010:835) Once the castration process is completed, the hijras both physically and spiritually feel as though they have transformed themselves. As the hijra undergo a physical transformation, they also follow a strict household structure. Members of the gharana, the communal hijra household, ardently support the hijra code. The hijras maintain the basic family hierarchy. The GWU report states, An elder naik oversees the basic running of the household, and chelas initiate hijras and turn over a portion of their earnings for household expenses. In addition, all hijras pay a fee to the jamat, or congregation of hijra house leaders recognized within the larger community. (Patel_2010:836) Many houses are situated relatively close together. As much of Indian society and culture rejects the hijra, the hijra feel it is necessary to isolate themselves from the mainstream culture. Not only does this give the hijra a sense of community, but it also preserves their security and safety. Despite these protective measures, hijras remain a marginalized group in a country that continues to ostracize them. India is two-sided in its social perception of the hijra lifestyle. As a community, Indian society treats hijras with a combination of fascination, revulsion, and fear (Patel_2010:836). As a means of survival, hijras predominantly participate in begging and prostitution. For a small fee, they also perform badhai-local families sometimes welcome them into their homes to bless auspicious births or weddings (Patel_2010:836). For the most part, however, sex work is the most profitable option for the hijra. As a result, Indias hijras struggle as an ostracized social class, subject to gender violence and various other human rights violations. There are very few domestic policies protecting hijras. Although there have been recent pushes for their rights, few have been successful. The hijra have struggled to enjoy the basic human rights many Indians enjoy. Most importantly, Indian law does not recognize them as a third gender. This denies them the right to vote, the right to own property, the right to marry and the right to claim formal identity through any official documents such as a passport or driving license. Accessing healthcare, employment or education becomes almost impossible. In the face of such odds they are forced to earn money any way they can (Harvey_2008:html1). Hijras are regularly robbed and sexually assaulted on the street at the hands of gangs and other local thugs. A hijra who served as chairperson of a human rights organization said, We have no constitutional rights. That is the problem. We dont have voting rights; often we cannot get housing. This is not allowing us to have an identity of our own (Harvey_2008:html1). Reports show however, that attitudes are gradually beginning to change. An initial difficulty in addressing the rights of sexual minorities is in recognizing the differences between the concepts of sex and gender. Sex, by definition, operates within the classic binary biological model, in which the human species is clearly divided into neat categories of either male or female (Patel_2010:836). Gender, however, is a more inclusive term, which includes social constructs of personal belief and sexuality that have deeper meaning than the traditional biological sex distinction (Patel_2010:836). In addition, the classic Western binary models of sex-male and female-and sexuality-homosexual and heterosexual-do not fit neatly into Indias traditional concepts of gender and identity. As a result, hijras are the unknown-the intersex gender between male and female in India. Although the hijra have been ostracized for many years, conditions are slowly starting to improve. As technology and media communication have vastly improved in India, more people are beginning to not only notice the presence of the Hijra, but also appreciate it. The Hijra have formed unions to organize protests for their human rights and will continue to fight for legislation until they are satisfied. India has taken many steps toward recognizing transgender rights. In recent years, hijras have become increasingly visible in the political arena. After gaining the right to vote in 1994, a few have held political office in various states in India, and often have the support of religiously affiliated majority parties as safe candidates. In 2000, Kamla Jaan, a hijra in the state of Madhya Pradesh, was elected mayor of Katni after running as an indepen- dent. Indian society perceives hijras as un-entrenched political candidates-secular, casteless, and asexual-simultaneously able to understand the plight of the downtrodden and able to gather the support of outsiders. Furthermore, mainstream society has recast these candidates as embodiments of respect and morality, above traditional corruption that permeates Indian politics. As a result of their improved prominence, India has taken some effective measures in acknowledging the legal status of hijras. For example, there are three distinct gender classification choices available on the Indian Passport-ma le, female, and others' (Patel_2010:836). In addition, the prominence of hijras in the media has fostered increased social acceptance of transgendered individuals. Thus far, the state of Tamil Nadu seems the most accepting. There, a transsexual hosts a local talk show called Ippadikku Rose. The state also hosts an annual transgender festival to facilitate accept- ance of hijras into mainstream society. In addition, hijras are making appearances in the fashion industry, and recent Bollywood films portray them in a positive light. In 1994, the South Indian film Tamanna portrayed the life of a hijra who saves a young girl from life on the streets and later adopts her. In 2008, a hijra was cast as the first transgender in the country with a lead role in a mainstream Tamil movie. Despite receiving some recognition and social acceptance, hijras remain an ostracized and differentiated social class. Hijras struggle to reconcile their physical visibility with the invisibility of their community as a whole. In the end, however, community invisibility makes hijras susceptible to gender violence and other human rights abuses. By creating and recognizing transgender rights, India has the capacity to battle its current HIV/AIDS epidemic in a meaningful way, give real effect to the human rights of sexual minorities, and serve as a model for other nations to recognize gender-based rights. In order to accomplish these goals, however, India must repeal current discriminatory laws and enact equal opportunity legislation on the basis of gender and sexuality. In order for there to be meaningful change, formal legislation must be passed, and with the help of the human rights activists and unions, the legislation could very well happen. Works Consulted Amisha, R. P. (2010). INDIAS HIJRAS: THE CASE FOR TRANSGENDER RIGHTS[dagger]. The George Washington International Law Review, 42(4), 835-863. Nick Harvey http://www.newstatesman.com/world-affairs/2008/05/hijras-indian-changing-rights (Hijras Indian Changing Rights) The Hijras of India http://lisa.cs.duke.edu/~john/finalproject/ Khan, S. I., Hussain, M. I., Parveen, S., Bhuiyan, M. I., Gourab, G., Sarker, G. F., . . . Sikder, J. (2009). Living on the extreme margin: Social exclusion of the transgender population (hijra) in bangladesh. Journal of Health, Population and Nutrition, 27(4), 441-51. Retrieved from http://search.proquest.com.proxy.library.vanderbilt.edu/docview/202996682?accountid=14816

Normative and Educational Ethics :: Philosophy Morals Papers

The controversies in our time between teleological and deontological ethics which come down to the problem "from being to ought," referring to human being or nature, can be resolved only by an adequate conception of human nature. Taking up the ancient tradition (Plato, Aristotle, Stoa) again, we can re-examine the teleological conception of human nature as primarily instinctive and selfish, and say that human nature is constituted also by reason and that the instinctive nature is predisposed to be guided by reason or intellect. The constitutive order of the human soul, with the subordination of the instinct under the intellect, involves already some natural goodness, of which the intellect is aware (in the natural moral conscience) and for which the will strives (in a natural inclination). This is the basis for the "moral law" and for normative ethics. Thus, human nature is not selfish in itself. Although moral goodness as humankind’s perfection is an ideal, it has in us alrea dy imperfect natural beginnings, a "natural morality." In a certain sense, the moral ought of actions comes from one’s being, from the natural moral goodness of which the intellect is aware in itself, and from its good intentions. I. Problems of Foundation Seen historically, the foundation problems of ethical norms and normative ethics have been treated, in modern times, in two opposite directions, the empiricist and the rationalistic way. The former is characterized as the aposterioric way, taking the criterion of morality only from the result of experience — feelings of usefulness and happiness —, in contrast to the latter as aprioric, taking the criterion from a law of reason — universal human duties — foregoing to all experience. Kants’ ethics tried to superate the aposterioric ethics of the English empiricists, claiming, with the rationalists, a law of reason apriori, but in doing so he did not follow the way of pure rationalism. Rather he established his position as a combination of both directions, the empiricist and the rationalistic one. They form the so-called "material" and "formal" side of his ethics. The moral law of reason, the famous "categorical imperative", belongs to the formal side, whereas the objects of our actions are considered as "material", i.e. as objects of our sensitive desire or vital needs which can be given only in the field of sensible intuition. He denies with the empiricists any intellectual intuition and formulates the "paradox of method" (1) that no object or "good" can be the criterion a priori for morality, but only the categorical imperative, of which, if applied to actions, every object or good is a consequence.

The Fall of the House of Usher :: essays research papers

In "The Fall of the House of Usher", Poe uses the life-like characteristics of the decaying house of Usher as a device for giving the house a supernatural atmosphere. This not only makes the story act upon the reader in a grabbing way, but it also creates an impression of fear, mystery and horror, typical for Poe’s literary works. For example, from the very beginning of the story, the reader can tell that there is something unusual and bizarre about the old house. As the narrator approaches the home of his long-time friend, Roderick Usher, he refers to the house as the "melancholy House of Usher". This description in the beginning of the story prepares the reader for the mysterious events that will follow. Upon looking at the building, he even feels some sense of intolerable darkness which pervades his heart. The windows appear to be "vacant† and "eye-like† as if watching at the narrator and wandering through his mind. With an insecure feeling he goes to observe the "rank sedges," and the "black and lurid tarn," in which he sees the reflection of the house. He later says, "when I again uplifted my eyes to the house itself, from its image in the pool, there grew a strange fancy...". Although, the narrator tries to view everything he sees in a rationa l manner, upon seeing the house and its surroundings, he has an elevated sense of dread. He goes on to say that, "about the whole mansion and domain there hung an atmosphere peculiar to themselves and their immediate vicinity". This statement indicates that perhaps the house does indeed have some thrilling and spiritual nature. The narrator observes the details of the house once more and finds that the house has mold growing all over it and the masonry of the building is decaying. He says, that " there appeared to be a wild inconsistency between its still perfect adaptation of parts, and the utterly porous, and evidently decayed condition of the individual stones". This observation suggests that perhaps something eerie is holding the house whole, otherwise it would have fallen to the ground long ago. With this description, the house is also represented as a witness of many fates and a long period of history. It is as a mute observer of the time, knowing more, tha n anybody who lives in there. Later on, when the narrator enters the house, he sees its inside as well as the odd behavior and personality of its inhabitants and is increasingly convinced that the house has some strange impact on the people living in it.