Managing People Essay Example | Topics and Well Written Essays - 2000 words - 1

Managing People - Essay Example An organisation should therefore strive to reduce constant absenteeism that has direct and indirect negative impacts. Most companies are now focusing on the proactive ways of checking and reducing absenteeism by indentifying and dealing with causes of non-attendance rather than focusing on the absenteeism as a negative entity (Coughlan 2004, P.5). The moist common causes of absenteeism are related to sickness and other genuine reasons though in some cases employees may fail to show up at work place without a genuine reason due to lack of motivation, bullying, personal issues and stress. A company should therefore focus on addressing the cause of absenteeism rather than completely eliminating absenteeism. Keenly addressing workers absences will help to make a major variation to the absence intensity currently and in future. The proactive ways helps to reduce employee’s absence as well as creating conducive working conditions that helps to increase production and staff retention . This paper will critically analyse proactive approaches in reducing absenteeism. Approaches to reduce absenteeism Most companies are focusing on reducing absenteeism in their through proper proactive approaches that also helps to improve employees’ services delivery. ... The second step is the administration level that helps to allocate resources to implement the set rules, regulations and policies to achieve the organisational goals (Devanna at el 1981, P. 53). The require recourses may include time, employees, funds, information and other parameters stated in the strategic plan. And finally the implementation level that involves the day to day running of the organisation by the management that brings together all departments in the organisation to allow smooth learning of the organisation which is the overall goal of reducing absenteeism. To effectively reduce absenteeism the company must assess the current situation; come up with the desired situation and the plan to achieve the future situation. A company can adopt several proactive methods to anticipate reduce absenteeism in workplace as follows. Recruitment A company should lay a strongly highlighting of the significance of consistent turnout to work in the organisation from the recruitment sta ges. The interview should ask questions aimed at determining the applicants’ attitude towards chronic absenteeism depending on the organisational goals (Liste n.y.) and if possible the applicant can be asked to show his attendance record from the previous employer. The employer should seek to know personal traits that can increase chances of absenteeism without genuine reasons such as personal honesty, commitment to work, truthfulness and personal integrity (Salisbury 2010). According to Morgan (2012), some of the company may concentrate on a policing and implementing of principles set to ensure full attendance rather than developing a culture of consistence in attendance of employees. Developing a civilized and constructive attendance in an organisation starts

Public Relations Society of America's ethical standards Research Paper

Public Relations Society of America's ethical standards - Research Paper Example Therefore, members of PRSA focus on serving the public, thereby taking obligations that involve operating ethically. In this case, this paper focuses on presenting brief history of PRSA’s ethical standards, their functions and effects on public relation professionals and profession. Moreover, this paper seeks to determine ways through which PRSA has strengthened and weakened certain professionals and agencies. Reputation acquired through affiliation to PRSA is valuable to members; in fact, it is highly dependent upon their ethical conduct (PRSA, Member, 1). In addition, these members focus on setting examples among themselves and other professionals by achieving excellent standards of performance, professionalism and ethical behaviors. Nevertheless, there are situations when emphasis to enforce Public Relation Society of America’s ethical standards has been ignored. In this case, this has led to decision by PRSA board of Directors to expel or bar some parties in the soc iety from joining PRSA membership (PRSA, Member, 1). For instance, individuals who have been involved in sanctions from government agencies or convictions in courts due to issues concerning violating code of ethics become liable to expulsion from PRSA membership. Therefore, PRSA overview indicates that it focuses on prime obligation, which involves promotion of ethical practices among professions, organizations and professionals. History of Public Relations Society of America (PRSA) Public Relations Society of America commenced in 1950, whereby it was established through a desire to form student counterpart (Garcia, 3). After some time, this interest was diminished, though there were few professionals, who made efforts to rekindle PRSA. Besides, members of PRSA lost their interest on PRSA leading to a notion that discredited PRSA, through claims that it could not be taught. Nonetheless, the chairperson of PRSA’s Education Committee, who was called Howard Penn Hudson, decided to change people’s perception towards PRSA, in 1965 (Garcia, 3). In this case, he made effort to reestablishing initial affiliation with students through clubs, societies and fraternities. The process to rekindle PRSA began by invitation of six schools in 1965 by Ovid Davis, who was the president of PRSA (Garcia, 4). In fact, this invitation was aimed at gathering members together for that year’s National Conference in Denver. In 1967, the president of Division of the educators’ organization, Professor James Young decided to call Association for Education in Journalism (AEJ), thereby establishing his arguments that there was need for PRSA in processes of developing students with professional orientation (Garcia, 4). In fact, this effort was supported by groups of independent student, who did not have guidance to meet PRSA objectives. On the other hand, there where groups, which had a significant interest on the future of PRSA, and this led to establishment of Lo ng Range Planning Committee of PRSA in 1967 (Garcia, 4). Moreover, during the following year, there was an establishment of PRSA chapters in nine schools, which offered courses in public relations, and this has led to developments such as establishment of PRSA’s ethical standards in the present days. Functions of PRSA Ethical Standards One of the significant functions of PRSA’s ethical standards is to apply public relations in order to pivot ethics among its practitioners or members. In future of professionals, who

Describe, discuss and explain the significance of the Indian Removal Article

Describe, discuss and explain the significance of the Indian Removal Act - Article Example The Act resulted to Seminole War that lasted between 1835 to 1842, and cost Jackson administration almost 60 million dollars. The law made Cherokees develop their own written language, print newspapers and resist any forceful evictions. The Supreme Court decision asserted that Georgia had no authority over the Cherokees and their lands but the president ignored the court ruling. In 1836, Georgia Militia attacked several Creeks and forced about 15,000 Creeks to move to the West of Mississippi (Stewart, 2007). In 1835, the Treaty of New Echota was signed ceding all Cherokee land for $ 5.6 million and their free transportation to the West of Mississippi. This led to the trail of tears whereby more than 16,000 migrating Cherokees died. The Choctaw, Chickasaw, Creeks, Cherokees and Seminoles travel from their lands was marked with diseases such as Cholera, death from starvation and inadequate food supplies (Stewart, 2007). The Indian removal act gave European American farmers a claim on t he land that was initially occupied by the Five Civilized Tribes and opportunity for intense agricultural activity. Generally, the Indian removal act was oppressive and led to Seminole wars from 1835 to 1842 and trail of tears from 1838 to 1839. The US army troops forced the Indian troops to abandon their traditional lands (Stewart, 2007). The Indian removal act that was signed in to law by President Jackson led to massive federal spending on wars and relocation. Cherokees heavily resisted the law through a court decision by the president chose to ignore the ruling. The Act led to Seminole Wars and Trail of tears whereby many affected individual dies due to wars, disease and starvation (Stewart,

Natural Law and Sexual Ethics by Janet Smith Essay Example for Free

Natural Law and Sexual Ethics by Janet Smith Essay I am honored to be among the lecturers in this series on natural law. Many of the speakers are among my heroes and friends. One of my heroes, Alasdair MacIntyre, used one of his favorite terms in his talk: he spoke of plain persons and their grasp of morality and natural law in contradistinction to the experts and professional philosophers and their grasp of these matters. A few years ago in Dallas he gave a talk entitled Do plain persons need to be moral philosophers? When I was asked to give the response to his talk, I was most honored because I considered Prof. MacIntyre one of the foremost moral philosophers in the world and it was a thrill to comment on his work. I felt dreadfully underqualified — I felt like some high school kid going up against Larry Bird — until I realized that I need not respond as an expert, as a moral philosopher of his caliber, but that I could respond as the quintessential plain person — for that is what I am. After all, I am Janet Smith, daughter of John and Anne Smith; I grew up at 5 Hill Street and went to Home Street School — I could go on but it is all very plain. The point I am making here is not merely a flip one — designed to ease us into more serious matters through an attempt at humor. There is a serious point here — natural law, is the plain persons morality — in a sense it is simply plain old common sense. There are profound and sophisticated ways at explaining natural law, but the practiceof reasoning in accord with natural law principals, according to the theory itself, is natural to plain persons — that is, natural to all mankind for natural law holds that many of the most fundamental principles of moral reasoning are obvious, that is easily known by all. Yet, in spite of the plain commonsensicalness of natural law, it can seem shocking and provocative in many ways, for like natural law, plain old common sense does not command a lot of followers these days and can be shocking when juxtaposed to the values of our times. My talk is going to be very basic in several respects. It will review some of the basic principles that other speakers have covered, some in depth, some more in passing. It will also be very basic in being the one talk that attempts to make an application of natural law to concrete moral issues; issues in the realm of sexual ethics. My job is not to justify natural law ethics but to explain it and apply it. As did many of the earlier speakers I will largely be following the thought of Thomas Aquinas on these matters and of Aristotle from whom Aquinas learned many of the principles that informed his teaching on natural law. I shall also incorporate into my arguments the thought of another stellar natural law theorist, still alive and well: I shall make use of the work of Karol Wojtyla, now known as Pope John Paul II. I will refer to him as Wojtyla simply because I do not want to be thought to be invoking his authority as Holy Father; I cite him simply as a philosopher who has made great advances of our understanding of natural law, particularly in regard to sexual ethics. So let me begin with a review of the principles of natural law. As several other speakers have noted, Aquinas maintains that the first principle of natural law is do good, avoid evil. As he notes, that is a self-evident principle and obvious to all; if we want to be moral we should do good and avoid evil. No controversy here. The question is, of course, what is good and what is evil and how to we come to know which is which? Some think we cant know what is good and evil so the best we can do is live by the conventions of our times. Others think it best to let our passions be our guide to whatever we want to do. Others think only revealed religion can give us absolutes. These three positions capture the predominant views of our times. Aquinas holds none of these positions. He argues that reason should be our guide to morality. Not only does he hold that the first principle of natural law, do good, avoid evil is self-evident, he argues that there are other self-evident first principles, such as harm no man. These he says are imprinted in the minds of all by God; I believe other precepts such as provide responsibly for your offspring, give to each man his due and seek knowledge would qualify as precepts that Aquinas thinks all men know. Men (and I use the term generically here and throughout) may act against these precepts out of passion or because ignorance of some fact operative in a situation, but all would agree that such principles are moral truths. Aquinas goes on to say that what he calls primary precepts of natural law are naturally and immediately known by man; he cites the 10 commandments as examples of these types of precepts. These precepts are justified by the primary principles. From the most general principle give to each man his due, from an understanding of what one owes to ones mother and father, it is clear that one should honor ones father and mother. Now this is not to say that one discovers the moral law by discovering these precepts in a deductive manner moving from the most general to the more particular. Rather, it seems that often moral discovery, as the discovery of other general truths, moves from the particular to the universal. That is, an individual could witness or participate in a transaction and quite immediately make the moral judgment that the act is good or bad. That is, for instance, an individual could witness someone honoring or dishonoring his parents and judge the action to be good or bad; from this action and others of the same sort one may come to formulate the law that one should give each man his due. But it is because we already naturally know — in an unexpressed and unformulated way — that one should give each man his due, that we are able to see readily that honoring ones parents is good. Much in the same way that we, without musical training, can judge certain tones to be off pitch, we have moral perceptions that some actions are good and some bad, without having any explicit training about such kinds of actions. I speak of these as moral perceptions not because they are equivalent to sense perceptions, but because of their immediacy and their unformulated quality; indeed, I believe them to be rational in several important respects, not least because they are cognitive acts and they are in accord with reality. Let me speak now about rationality and the Thomistic claim that one should act rationally. Indeed, one could formulate the first principle of natural law not only in the most basic formula do good, avoid evil; in Thomistic terms, several formulas serve to express the same truth: for Aquinas, the following phrases are synonymous: act in accord with nature; act in accord with reason or act rationally; act in accord with virtue; act in accord with the dignity of the human person; act in accord with a well formed conscience; indeed, act in a loving way, properly understood, serves as well. While it would be of great profit to elaborate how each of these phrases is synonymous with the other, I want to devote most of my efforts here to explaining how act in accord with nature and act in accord with reason are synonymous and worthy guides to moral behavior. First we must try to get as clear as we can what it means to say act in accord with reason or act rationally. In our day, reason often gets a bum rap. This is a fault not of Aristotle or Aquinas but of Descartes and Kant and their followers. Since they retreated into the mind and abandoned the senses and emotions and nature as guides to truth, they made reason seem like something coldly logical, impersonal, abstract and completely devoid of experiential and emotional content. In their view, mathematics and geometry are seen as the quintessential rational acts; to be rational is to operate totally within ones mind and to be completely unemotional. Another view of rationality that dominates modern times is the view that only that which can be measured scientifically deserves any recognition as objective truth. No truths other than those substantiated by scientific proofs — truths that can be quantified largely in the laboratory — count as truth. No proof other than scientific proofs count as truth; only science and that which approximates to scientific truth is truly rational. Neither view is the view of reason and rationality held by the ancients and medievalists — those who defined the view of natural law I am defending here. The ancients and medievalists did not think rationality was possible without the senses and the emotions for both are tools to reading reality; they provide the intellect with the material needed to make a good judgment. The etymology of the word rational is rooted in the word ratio which means measure or proportion. One is being rational when ones thought and action are measured to, are proportionate with, or when ones thought and action correspond with reality (which itself is measured or governed by discernable laws; more about this momentarily). The thought that leads to acting in accord with reality is called rational. Now this thought need not be and perhaps only rarely will be the kind of abstract, cold, logical reasoning of a Descartes, Kant, or research scientist. This thought can be intuitive, creative, poetic, inductive, deductive, indeed, whatever human thought can be. It is all called rational thought not because it proceeds by syllogism or because it is subject to certain scientific tests; it is called rational because it corresponds with reality — and this includes all of reality, the spiritual and the transcendental as well as the logically provable and the scientifically measurable reality. Such thought cannot proceed without abundant data from our senses and our emotions. The intellect processes such data and orders it; it determines what values are important in the data and decides on the appropriate response. If one acts rationally, one then acts in accord with the ordering done by the intellect. While the intellect should govern the emotions, it is not a natural law teaching that all rational behavior will be devoid of emotion. Again, the emotions can provide essential data to the intellect. Emotions that are well-habituated may lead one quite spontaneously to respond correctly to situations. One may spontaneously get angry at witnessing some act of injustice and, if one knows ones emotions to be well-ordered, one could respond quite immediately and correctly to the situation — and even angrily to the situation. Indeed, at times it may be an appropriate response to reality to rant and rave. One doing so, is properly called rational, in spite of our common parlance. This talk of the mind and of rationality as something that is measured to reality suggests, as mentioned above, that reality is a thing that can be grasped. Natural law depends upon such. It rests upon the claim that things have natures and essences that we can know and correspond our actions to. There are many reasons for making this claim. One is the fact that things act in a predictable fashion; when we learn the properties of oil and water, for instance, we can predict certain things about their behavior. The fact that we build bridges which stand, that we make artificial hearts that work, that we put men on the moon, also indicates we are able to measure our thoughts to the external world and to act in accord with it. Moreover, natural law operates on the premise that nature is good; that is, that the way things naturally are is good for them to be; it holds that the operations of things and parts of things contribute to the good of the whole. The wings of different birds are shaped in certain fashions because of the sort of flying that they must do to survive; different digestive systems work in different ways because of what is being digested. Indeed, natural law holds that the natural instincts of natural things are good; they lead them to do what helps those things function well and helps them survive. Since natural things have an order there is said to be a ratio or order to them; not one of which they are conscious but one that is written into their functioning. Natural law holds that we live in a universe of things that have a ratio to them and that we shall get the best out of these things if we act in accord with the ratio or nature that is written into them. Now, man is a natural thing. He, too, has parts and operations and instincts that enable him to function well and to survive. Man differs from other creatures in that he has free will; that is, he can either cooperate with his nature or act against his nature, whereas other natural things have no such freedom. What enables man to be free is his reason, his rationality; he is able to weigh and measure different courses of action and to determine which actions are good or bad. According to natural law, those actions are good which accord with his nature and with the nature of other things. Since man is by nature a rational animal, it is good for him to act in accord with his reason. By acting rationally he is acting in accord with his own nature and with a reality that is also ordered. When he acts rationally, he acts in accord with his own nature and reality and in accord with the nature and reality of other things. Now, lets get concrete. Lets talk about acting in accord with the nature of a few specific things. Take tomato plants, for instance. Tomato plants have a certain nature. In order to have good tomato plants one must act towards these plants in accord with their nature; one must water them, give them sunlight and good soil if one wants to produce good tomato plants. Such is acting in accord with nature in respect to tomato plants, such is rational behavior in respect to tomato plants. If ones tomato plants fail to produce tomatoes, one knows that one is doing something wrong; if ones tomato plants produce good tomatoes, one knows one is doing something right. Prof. Charlie Rice, whose book Fifty Questions on Natural Law that I understand several of you are reading, speaks of the rationality of putting oil and not molasses in the engine of a car. One needs to act in accord with the nature of things if one wishes them to perform well. So now let us, moving quickly, move to human nature. If a human being wishes to function and perform well, what does his nature require of him? Let us begin with his physical nature. There is a considerable consensus about what makes for physical health and what is conducive to physical health. Those who dont get sick, who are able to function well in their daily activities, who are not overweight, we call healthy. We know how to produce such individuals. We are regularly and rightly advised to eat well, exercise regularly, and to get plenty of sleep. Those who do so generally flourish physically — because they are acting in accord with nature, with reason, and with reality. Psychological health is also understood to some extent; we know we need friends and rest and interests to sustain our psychological health; that is our nature; that is reality. Nor are we in the dark about what makes for moral health or moral goodness. We recognize the goodness of the various virtues such as self-discipline, reliability, justice and fairness, kindness, truthfulness, loyalty, etc. those who exhibit these qualities we generally recognize to be good — that is morally good — human beings. Parents who have children who display such qualities are rightly proud of them; their tomato plants turned out well. So, in regard to sexual behavior, to sexual moral health, so to speak, what qualifies as acting in accord with nature, with reason? How do we determine what it is? Now, for Aquinas, these are not difficult questions, though, apparently, they are extremely difficult questions for modern times. We are terribly confused about what proper sexual behavior is. College newspapers are filled with news of campuses that are devising codes of moral sexual behavior — codes that are designed primarily to stop or reduce the incidence of date rape on campus. These codes suggest, mandate, require — I am not certain what is the correct word — that in sexual activity neither individual proceed to the next level of sexual activity without obtaining the permission of the other individual. These codes reflect what has been the principle governing sexual behavior in modern times for sometime — whatever one feels comfortable with and whatever one agrees to is morally o. . This is basically what we are teaching to our young people and they are doing much what one would expect given that teaching. As long as it feels good, and they have consented to it, there is no reason for them not to do it. Is this working; is this principle leading to moral health or moral sickness? What can we say about the moral sexual health of our society? What does the fact that 68% of African-American babies are born out of wedlock suggest? The figure is now 22% in the white community and rapidly growing.

Reflection on the Concept of Therapeutic Presence

Reflection on the Concept of Therapeutic Presence Tony Fowler â€Å"I am inclined to think that in my writing I have stressed too much on the three basic conditions (congruence, unconditional positive regard and emphatic understanding). Perhaps it is something around the edges of those conditions that is really the most important element of therapy – when myself is very clearly obviously present’ (Rogers cited in Baldwin, 2013a p.28) It has been implied through quantum physics, that on a molecular level, everyone exists within a virtual sea of energy (Gribben, 1984; Pert, 1997), and that each individual contributes to that energy field, by both affecting and being affected by everything and everyone around them, simply by being present. In an interview with Michele Baldwin towards the end of his life, Carl Rogers stated that he had become more aware of his use of ‘self’ within the therapeutic environment and that when he was intensely focused on his client, his presence alone instigated the healing process (Baldwin, 2013a). It is widely accepted that Carl Rogers is considered to be one of the most influential cofounders of the humanistic psychotherapy movement with the development of his person centred approach to counselling clients, and I feel that this was a very bold and courageous statement to have made at this point in his career. When this statement is viewed in relation to his much publicised earlier work, where he wrote about the importance of the six therapeutic conditions, I feel that this statement, like many others humanistic practitioners, appeared to be a change of direction and philosophy for him. In his early career Rogers put particular emphasis on the three primary core conditions, congruence, unconditional positive regard and empathic understanding stating that these were all that was required for a successful therapeutic outcome (Rogers, 1957), Presence has been considered to be a quality that arises when the therapist is present to what is happening in the right here and now. For myself, I am inclined to agree with the views of Martin Buber, from whom much of the Gestalt philosophy of therapy has stemmed from his ‘I-thou’ relationship, that presence is more than just being in the present (Greenberg and Geller, 2001). I am inclined to believe that this it was Rogers was referring to when he spoke of his simply ‘being present’ as the means to facilitating a healing outcome. Is it then that presence is more than the necessary conditions required for a successful therapeutic outcome to take place or that as Rogers suggested, something more around the edges of these conditions that is the primary element within the counselling relationship (Baldwin, 2013a)? Geller and Greenberg (2012 p.7) define therapeutic presence as â€Å"the state of having one’s whole self in the moment on a multiplicity of levels, physically, emotionally, cognitively and spiritually†. This statement shows much duplicity to the original ideas of another proponent of the importance of the relationship between client and therapist, Sandor Ferenczi. He advocated that therapists should possess both an interpersonal and emotional attitude of tenderness, an emotional ambiance where personal caring can create a healing environment decades before Rogers first introduced us to his person centred approach (Hoffman, 2003). It has been argued that in order for the effects of presence to be fully beneficial, preconceptions, judgements and even beliefs cannot co-exist within the present moment. Buber claims that the healing relationship between client and therapist is naturally unequal and one sided, as the client is always looking to the therapist for guidance (Baldwin, 2013b). Whilst I think this argument is true, I also believe that therapeutic presence is made up of both the unspoken and unseen connection between therapist and client that can occur within a therapeutic intervention. It involves the embracement of all core conditions, being empathetic, congruent and having unconditional positive regard for your client. It is about creating a connection with our clients, whilst maintaining one’s own boundaries and not taking on the client’s sense of frustration, anxiety, pain, or grief. Rogers maintained that how a client sees him, whether as a professional therapist, father figure or friend, it mattered not. What was important was to hear, accept and recognise the feelings that the client was experiencing (Baldwin, 2013a). Once again I am in agreement with these views, and feel that when we sense, feel and listen to our clients, as well as to ourselves, we will eventually become more in tune with what is arising between ourselves and the client, allowing for a greater potential for healing to take place. However, this change in Rogers’s beliefs appeared to be almost a reversal of where he had always stood, having had such a profoundly different viewpoint to that of the more traditional psychoanalysts of his time, in regards to the issue of transference. In fact it is true to say that throughout his professional career he denounced the psychoanalytical notion of transference and counter transference as sophisticated devices with the potential to inhibit any real exploration of feelings between therapist and the client (Thorne, 2012) and that there was no reason to make a big deal of it (Baldwin, 2013a). As a result, I do agree with some critics of Roger’s new position, especially in light of his new stance on the effects of presence. Rogers stated that when a certain level of presence is reached, an intense intimacy is achieved between the client and himself and this results in a flow of energy between himself and the client. These claims have been considered by many critics as Rogers describing an almost a spiritual effect, which I am in total agreement with and inclined to consider this as both arrogant and mystical in nature. I am once again drawn to the similarities between Rogers and that of the earlier work of Sandor Ferenczi. Ferenczi, who despite being labelled a psychoanalyst and someone who was once a close personal friend to Freud himself, became disenchanted with Freud’s perspective on the role of clients within the therapeutic session. As a result he went on to develop his own therapeutic approach on the importance of developing the relationship between client and therapist. It is this concept that influenced other significant cofounders of the humanistic psychological movement that followed, such as Abraham Maslow, Rollo May and James Bugental, and in turn Rogers himself with the development of his own Person Centred Approach (Hoffman, 2003). Throughout humanistic approaches such as within existential therapy, presence is seen as a fundamental principle of the therapeutic process, considered by many to be central at effecting change (May, 1958; Bugental, 1987; Yalom, 2002). Within existentialism, it is believed that presence plays a pivotal role in the development of both a safe environment and an intimate therapeutic relationship. Bugental and Yalom, believed the conception of being present with your client included but went beyond the experiencing of a deep connection with the self and the other. They claimed that each person is not only related to self, to other and to the physical world, but also to each person’s past and present in the here-and-now. (Bugental, 1999; Yalom, 1980, 2002) I find this viewpoint again almost spiritual in nature, yet subtly different to the implied spiritualistic nature of Rogers claims. I can almost sense an empiricalistic scientific desire to justify what presence actually is and how it can be achieved by the existentialists. Given Rogers theological beginnings before embarking on a more empirically based career path, I can almost understand his later life reflections on what presence was to him. However, I have to agree with other critics that his implied spiritualistic view and comments of energies that flow between therapist and client that may come from a higher transcendent place, as opinions of a more personal nature and not those that should be taken seriously by the more empirically minded practitioners of today (Thorne, 2012). In a qualitative study by Mick Cooper (2005), the relational depth, which was defined as a profound feeling of contact and engagement with another, was investigated through a series of interviews with person centred therapists. The results of his research found that relational depth can be conceptualised as a form of ‘co-presence’ or a co-experiencing of the person-centred ‘core conditions’. Is this empirical confirmation of Roger’s statement? He himself stated that he believed that a healing outcome resulted not from an emphasised use of the core conditions, but it was possibly something more encompassing, an amalgamation of all the core elements. As an acknowledgement of what presence is and what its effects are, I find compelling evidence within this study. Those therapists who participated in the study, Cooper (2005) interviewed, stated that they had experienced heightened feelings of empathy, acceptance and receptivity towards their clients along with a greater level of awareness, aliveness and satisfaction. He also claimed that when the therapists were having these feelings they also experienced their clients as being highly transparent, being able to articulate core concerns and being able to reciprocate the therapist’s acknowledgement of them. What makes these results so compelling is that they also support the findings and experiences that were described in Geller and Greenberg’s (2002) research on presence. Although it is debatable as to which therapeutic orientation the notion of presence belongs, there can be no doubt that the humanistic tradition has emphasised presence as crucial to therapeutic change. However, cultivating presence is an ongoing practice. It is seen by some as a factor of therapy more important than the acquisition of academic knowledge or the mastery of particular skills set. Yet I believe that through continued use of the core conditions as laid down by Rogers’s person centred approach, we as practitioners have the methods at hand, to invite more presence into the therapy room and therefore become more helpful to our clients. In conclusion I truly believe that having presence is attuning to what is. If one can achieve this then a resonance will occur between us and our clients, which will ultimately lead to the manifestation of trust within the therapeutic relationship. What will we get out of this sense of presence? Will we experience openness to what is? Or acquire the ability to listen to our clients more deeply? Maybe; and maybe as Sandor Ferenczi first suggested, there will naturally arises a greater emotional connection between ourselves and the client with an emphasis on empathetic presence within the therapeutic milieu. Reference List Baldwin, D. C., 2013b. Some philisophical and psychological contributions to the use of self in therapy. In: M. Baldwin, ed. The use of self in therapy. 3rd ed. New York: Routledge, pp. 64-80. Baldwin, M., 2013a. Interview with Carl Rogers on the use of self therapy. In: M. Baldwin, ed. The use of self in therapy. 3rd ed. New York: Routledge, pp. 28-35. Bugental, J. F. T., 1987. The art of the psychotherapist. New York: Norton. Bugental, J. F. T., 1999. Psychotherapy isnt what you think. Phoenix, AZ: Zeig, Tucker Theisen. Cooper, M., 2005. Therapists experiences of relational depth: A qualitative interview. Counselling and Psychotherpay Research, 5(2), pp. 87-95. Geller, S. M. and Greenberg, L. S., 2002. Therapeutic presence: Therapists experience of presence in the psychotherapy encounter. Person-Centered and Experiential Psychotherapies, 1(12), pp. 71-86. Geller, S. M. and Greenberg, L. S., 2012. Therapeutic presence; a mindful approach to effective therapy. Washington DC: American Pysgological Association. Greenberg, L. S. and Geller, S. M., 2001. Congruence and therapeutic presence. In: G. Wyatt, ed. Rogers therapeutic conditions: Evolution, theory and practice Congruence. Ross on Wye: PCCS Books, pp. 131-148. Gribben, J., 1984. In search of schrodingers cat: Quantum physics and reality. New York: Bantam Books Inc. Hoffman, D., 2003. Sandor Ferenczi and the origins of humanistic psychology. Journal of Humanistic Psychology, Volume 43, pp. 59-86. May, R., 1958. Contributions of existential therapy. In: R. May, E. Angel H. Ellenberger, eds. Existance: A new dimension in psychiatry and psychology. New York: Basic Books, pp. 37-91. Pert, C., 1997. Molecules of emotion: Why you feel the way you feel. New York: Simon and Schuster Inc. Rogers, C. R., 1957. The necessary and sufficient condiitons of therapeutic personality change. Journal of Counsulting Psychology, Volume 21, pp. 95-103. Thorne, B., 2012. Counselling and spiritual accompaniment: Bridging faith and Person Centred Therapy. 1st ed. Chichester: John Wiley Sons Ltd. Yalom, I., 1980. Existential Therapy. New York: Basic Books. Yalom, I., 2002. The gift of therapy. New York: Harper Collins.

Without Designers, There is no Fashion

Without Designers, There is no Fashion Fashion can be defined in many ways: it is a form of nonverbal communication, a sign system, a barometer of cultural change. It can also be seen as a form of iconography that communicates messages without words, or a mode of self-expression that enables us to make ourselves understood. For centuries, human beings have used clothing and various types of adornment to communicate messages about gender, occupation, class, and wealth. ‘In contemporary culture, the body has become the site of identity. We experience our bodies as separate from others and increasingly we identify with our bodies as containers of our identities and places of personal expression’ (Entwistle 2000:138). The question one may ask here is: who decides what will be fashionable? It is not a democratic process: fashion dictates, and its followers do as bidden. But who dictates what forms fashion will take? This is the domain of the fashion designer. The role of the designer in the shaping of fashionable tastes is crucial. This is especially true of contemporary society. Today designers are frequently accorded celebrity status. Their names are not only status symbolsthey are often household words. The Role of the Fashion Designer: Background Although their names are synonymous with power and wealth, fashion designers did not always enjoy the high status that they do today. It was not always this way fashion designers were not always ‘in fashion’. For example, consider the history of fashion in Italy. Until the eighteenth century, clothes design was not allowed in Italy: ‘Tailors, always men, were regulated by strict laws, and severe punishments were given to those who tried to formulate new fashions’ (Terzian 2003:75). Fashion at that time was considered the sole provenance of the government. Still, despite government restrictions, fashion design thrived as a covert operation. â€Å"Designers† still managed to create new styles, and people managed to get them. In fact, during this period Venice managed to rival Paris in the latest fashions, despite the fact that they had to disobey government regulations to do so (Terzian 2003: 75). In later years, the evolution of technology came into play. New developments in technology had a huge impact on the clothing industry, and on the development of fashion trends as well. For example, in America, the introduction of the steam engine in 1763 facilitated communication between different parts of the country. In 1793, Eli Whitney’s cotton gin expedited the manufacture of materials, so that the process was not only less cumbersome but also much faster. These two advances improved communication, transportation, and manufacturing all of which contributed to the growth of the fashion industry. Another important breakthrough in the history of fashion was the perfection of the sewing machine. In the mid-1800s, I.M. Singer produced an improved and more efficient model of Elias Howe’s original sewing machine, which was severely flawed This more sophisticated model made sewing easier and faster. In addition, it paved the way for further improvements, such as pattern making, buttonhole makers, and pressing machines (Terzian 2003:78). Queen Victoria’s death in 1901 made the Victorian style of dress obsolete. The uncomfortable bodice she was known for was soon replaced by an oddly shaped garment that was called the â€Å"health corset.† The health corset was the invention of a Frenchwoman named Madame Gaches-Sarraute. It was designed by Gaches-Sarraute to be a less restrictive and therefore more healthful garment. She believed that freeing the waist and diaphragm from the uncomfortable pressure of the corseted Victorian style would promote freedom of movement, improve comfort, and be good for a woman’s overall health. However, whether the â€Å"health corset† was more comfortable, or more healthful, is debatable. It did not last long, perhaps because of the odd â€Å"S† shape that made the sight of it uncomfortable to look at (Terzian 2003:80). It is apparent that even at back then, the fashion had taken on a particular significance: it was not enough to be clothed, one had to be clothed in a pleasing manner. The â€Å"S† shape that Gaches-Sarraute introduced was made obsolete when Paul Poiret joined the fashion world. Terzian describes Poiret as ‘the leading fashion designer of the first decade of the century’ (2003:81). Born in Paris, Poiret grew up in a world of fabric. His father owned a fabric store, and as a boy, Poiret came to know the importance of dress. This led him to open his own shop as an adult Here he experimented with fabrics and styles, often using his wife as a model. According to Terzian, Poiret was one of the first designers to experiment with colours, particularly those used by the Impressionists. In fact, it does seem that Poiret brought fashion to life with his flair for design and love of colour. He was responsible for introducing fashions that were not only pleasing to the eye, but also comfortable. In addition, he created outfits that included the â€Å"walking skirt.† This gave women increased mobility since it did away with constricte d hemlines that inhibited movement (Terzian 81). It was not long before fashion and fashion design became flourishing industries. Fashion, by this time, had become a government-sanctioned enterprise, as well as a highly competitive enterprise. However, the true stars of the fashion world were not the wealthy women who could afford the latest fashions, but rather the designers who created and introduced them. The Fashion Designer of Today Today, the importance of the fashion designer in the shaping of fashionable tastes is undisputed. In addition, the relationship between fashion and social life has become increasingly complex. According to Entwistle, ‘dress is tied up to social life in more than one way: it is produced out of economic, political, technological conditions as well as shaped by social., cultural, aesthetic ideas’ (2000:111). To be fashionably dressed, then, is to make a statement to the world about one’s social and economic background. However, that is only one message that dress conveys. When considering the huge impact fashion has on everyday life, it is impossible to dismiss the role of the people who create and re-create it with each new season. Fashion designers not only design articles of clothing they create and sell coveted images. As one scholar has noted, ‘the right clothing can grant us access to the right places and the right people’ (Jones 2002:21). The primary role of the fashion designers to experiment with the concept of identity through dress. The clothing they design must appeal to the people who buy it; therefore, designers must not just ‘clothe’ the body, they must create items that allow the people who buy them to feel they are buying a particular image or way of life. This has become more and more challenging in recent years, making the task of the designer more and more complex. Ethnic and subcultural styles have become increasingly diverse, and traditional codes are not the same. As Jones has asserted, ‘fashion designers have borrowed from the semiotics of clothes and pushed the boundaries by intentionally destroying principles and harmonies of clothing’ (2002:22). Designers have risen to the occasion, responding to the more sophisticated tastes of contemporary society in bold and innovative ways. The use of clashing colours is one way they do this. Another is the juxtaposition of unusual fabrics. They also experiment with size and shape, as evidenced by the creation of shapeless clothes, such as oversized shirts. And to respond to the sexual androgyny of the day, they have begun to create clothing that is often sexually ambiguous. Entwistle asserts that ‘fashion, dress and consumption provide ways of dealing with the problems of the modern world, characterized by increasing fragmentation and a sense of chaos. Fashion opens up possibilities for framing the self, however temporarily (2000:139). Other scholars have gone further with the concept of fashion as a response to the chaos of the world. Jamie Brasset has even suggested that ‘fashion is at the very least complicit if not thoroughly responsible for the promotion of identitiesâ €™ (2005:202). In this light, the role of the fashion designer is one of power. However, that power also has a negative aspect. As Jones points out, ‘for the designer of fashion, the key difference between his or her product and that of the designer of almost any other product is shelf life. Fashion has built-in obsolescence’ (2002:28). Different seasons require different types of clothing. In addition, clothing itself has a limited life span. As a result of daily wear and tear, as well as repeated launderings, clothing must be continually replaced. The world of commerce has cashed in on clothing’s obsolescence, as well. Given the whirlwind pace of change in the fashion industry, as well as the vagaries of style, the ability to design clothing that meets the demands of an increasingly diverse customer base is quite a challenge. Designers must keep up with cultural and social developments. In addition, they must stay informed about developments in the scientific world. This is in addition to the creative ability they must constantly mine for new and innovative ideas. Today designers often employ a number of assistants to see to the many facets of the industry, because the design itself requires a tremendous amount of creative energy. Natural talent may have set them on the trajectory of success, but well-engineered teamwork is what keeps them on it. The act of design itself takes place in a series of stages. The preliminary step may vary from one designer to another. However, the most common starting point is usually the sketch. As a two-dimensional medium, sketching has its limitations. However, it gives free reign to the artistic impulse. Often a designer’s initial concept may turn out to be something very different at the end. Some designers prefer to use the draping method, which in many ways is more realistic when envisioning the final product. The way in which material is arranged allows the designer to have a clearer plan of execution. Christian Dior has written that ‘fabrics themselves often inspire garment design. For example, the softness and drapability of a jersey might inspire gathers in a dress. Many a dress of mine is born of the fabric alone’ (Terzian 13). As for computer design, it will doubtless become more and more prevalent as newer programs are developed. Conclusion Fashion is both an industry and art. It can be defined in a number of ways, but most would agree that it is more than just ‘clothing’fashion is a concept in itself. As a barometer of cultural change, it is a key to society. For centuries, human beings have used clothing and various types of adornment to communicate messages about gender, occupation, class, and wealth. In addition, the body today has become a site of self-expression, and dress is one way in which that is accomplished. The role of the designer in the shaping of fashionable tastes is crucial. This is especially true of contemporary society. Today designers are frequently accorded celebrity status. Their names are not only status symbols they are often household words. As Gilman has noted, ‘to become someone else or to become a better version of ourselves in the eyes of the world is something we all want . . we respond to the demand of seeing and being seen (1999:3). The role played by fashion designer s, then, is crucial; their creations help us to be seen in the best light. ReferencesAddressing the Century: 100 Years of Art and Fashion. 1998. London: Hayward Gallery Publishing.Brassett, J. 2005. ‘entropy (fashion) and emergence (fashioning)’. Pp. 197209 in Fashion and Modernity, eds. Breward, C. and Evans, C. New York: Berg.Breward, C., and Evans, C., eds. 2005. Fashion and Modernity. New York: Berg.Entwistle, J. 2000. The Fashioned Body: Fashion, Dress, and Modern SocialTheory. Cambridge: Polity Press.Gilman, Sander. 1999. Making the Body Beautiful: A Cultural History of AestheticSurgery Princeton, NJ: Princeton University Press.Jones, S. 2002. Fashion Design. London: Laurence King Publishing Ltd.Langer, S. 1953. Feeling and Form. New York: Charles Scribner.Taylor, L Wilson, E, Through the Looking Glass: A History of Dress From 1860 to the Present Day BBC, London, 1989Terzian, Makrouhi. 2003. Understanding Fashion Design. Lexington, MA: The Lexington Press, Inc.

To Kill A Mockingbird Essay: Parallels and Differences -- Kill Mockin

To Kill a Mockingbird:   Parallels and Differences  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Jill McCorkle's Ferris Beach, a contemporary novel, shares numerous characteristics with Harper Lee's To Kill a Mockingbird, a novel written in the 1960's. Like To Kill a Mockingbird, McCorkle's novel documents the life of a young girl in a small southern town. The two narrators, Kate Burns and Scout Finch, endure difficult encounters. A study of these main characters reveals the parallels and differences of the two novels. Jill McCorkle duplicates character similarities and rape from Lee's To Kill a Mockingbird to show the reader how young girls think and develop. People throughout the world consider America the supreme country in terms of freedom. As a result of this assumption, many countries attempt to model their culture after the United States. The idea of imitating a successful organization or product exists in literature as well. Many authors write pieces of literature that modify other works they have previously read. Jill McCorkle's Ferris Beach, a contemporary novel, shares numerous characteristics with Harper Lee's To Kill a Mockingbird, a novel written in the 1960's. Like To Kill a Mockingbird, McCorkle's novel documents the life of a young girl in a small southern town. The two narrators, Kate Burns and Scout Finch, endure difficult encounters. A study of these main characters reveals the parallels and differences of the two novels. Jill McCorkle duplicates character similarities and rape from Lee's To Kill a Mockingbird to show the reader how young girls think and develop. In To Kill a Mockingbird, Scout Finch represents a young southern tomboy who strives to find her identity. The adults in her town of Maycomb... ... establish a critical view towards human eccentricities.       Ferris Beach accurately extends themes of To Kill a Mockingbird and develops them in interesting ways. The incorporation of the nicknames Scout and Kitty, as well as Boo and Mr. Radley, proves Lee imposes a significant influence on McCorkle's literature. However, the author gives her main character different characteristics and encourages her to react to situations in mature fashions. Kitty's description of Mr. Radley does not seem nearly as fantastic as Scout's evaluation of Boo Radley. Similarly, the two young girls react differently to their experiences with rape. The different weaknesses Scout and Kitty share increases their ability to handle more complex situations. Jill McCorkle extends Harper Lee's themes to explore various aspects of young females and their livelihood.