The Honor of Fuente Ovenjuna Essay Example | Topics and Well Written Essays - 1500 words

The Honor of Fuente Ovenjuna - Essay Example Content analysis of responses revealed systematic differences in the cultural prototypes of pride and shame; these differences can be seen as reflecting the influence of individualistic versus honor-based values on the way in which self-conscious emotions are conceptualized. (Fischer) The focus on the traditional values of respect to royalty and honor of women has been a part of the Spanish tradition and much of traditional Spanish literature uses honor-related themes as a conspicuous backdrop, even if in a diluted form in modern Spanish Drama. Lope de Vega’s play Fuente Ovenjuna, written sometime between 1612 and 1614 portrays the conflict of these values as interpreted by the various strata of the social structure. This play not only structures itself around the play of ‘pride, anger and shame’ between the hoi-polloi and the riff-raff, but allows the reader to take a macro view of the use of these emotions by the characters to project their sense of ethics and morality; and thus, safeguard their own honor. According to Alix Inger in ‘What is an honor play?’, an honor play essentially deals with the theme of conjugal honor; that is, the respect of a man threatened by the behavior of his wife. However, in the Golden Age, the preoccupation with conjugal honor came to acquire newer dimensions and the subject acquired larger proportions. Now, conflict of the type lay not only in gender but also in class, age, allegiance and a collective psyche. While one may largely agree with Inger’s inference of such development; it is pertinent to remark that in ‘Fuenteovejuna’, no matter where the conflict lay; the perpetration and the resolution of honor-conflicts lay mostly with the female protagonist of the play. As ascribed in the paper ‘Courtesy, Altruism and Honor’, there is a direct correlation between the interpretation of honor and the issues of courtesy, opinion, authority and respect. Whether it is the Comendador’s use of the age-advantage

The Stranger Literary Responce Essay Example for Free

The Stranger Literary Responce Essay In a modern society people are often quick to judge others for being indifferent and making bad choices that they overlook the similarities between themselves and the person(s) being accused. A quote states, â€Å"The society Meursault lives in is as indifferent, as insensitive, and as moral as Meursault himself.† I agree with this quote because in the novel â€Å"The Stranger† by Albert Camus, Meursault plays a role in indirectly showing the reader through his natural actions of stoicism in his personality how society is not much different, indifferent. Meursalt acts as a mirror to society revealing in for how it truly is un-thoughtful and insensitive. The major points that have been often reoccurring throughout the novel are how indifferent and amoral Meursault is when it is shown that the society is in no form any better or more just. Throughout the novel Meursault is constantly displayed as a stoic individual who can endure pain or hardship without showing their feelings or complaining. Meursault’s character is often brought into question by those who contact and observe him. It is introduced to the reader at the very beginning of the novel that his mother, â€Å"Maman† had died and that his demeanor was unmoved. Meursault mentions how he can only register physical necessities of life meaning that he is emotionally detached which leads to his own demise. However, society views Meursalt as a terrible person because it is generally unnatural for a man, more less a human being to feel or express little to no remorse for their mother dying. Arguably Meursault is a cold hearted killer who would easily murder someone without any hesitation and no sense of remorse, using the fact that he killed an Arab to back this claim. However, he is not as cruel as society is. First off, the society does not treat Meursault with an equal respect or a caring attitude. Though Meursault has committed murder and was charged for insensitivity the society in The Stranger overlooks everything else basically including Meursault himself as other offenses are belittled will Meurault is almost automatically sentenced to death.

Refuge: An Unnatural History of Family and Place by Terry Tempest Willi

Refuge: An Unnatural History of Family and Place by Terry Tempest Williams Refuge; An Unnatural History of Family and Place, by Terry Tempest Williams, is a thought-provoking, sentimental book that explores both the unnatural and the natural events that take place in her life. The deception and lies of the reports presented by the United States government, which lead to the fall out of atomic bomb testing in Utah in the 1950's and the rise of the Great Salt Lake and its effect on bird’s serve as the backdrop of this book. As Williams struggles to deal with the ramifications of her mother’s terminal cancer, she seeks sanctuary at the Bear River Migratory Bird Refuge. Her family and their well-being is a major priority in her life. When the world around Williams seems overwhelming, her only escape is the Great Salt Lake Basin where she can find. In fact, Williams either unwittingly or wittingly overemphasizes her intimacy with the birds and under emphasizes the direct, devastating effect the atomic fallout of September 7, 1957 had on the health of her family, thereby losing a prime opportunity to make a dramatic statement about the relationship between cancer related illnesses and atomic bomb testing. This story begins in 1983 as the Great Salt Lake in Utah was rising to above normal heights. Over the course of the next seven years from 1983 Williams closely followed the lake levels and the impact on the various species of birds. The Great Salt Lake is a remnant of the ancient Lake Bonnevile which had covered 20,000 square miles of Utah, parts of eastern Nevada, and southern Idaho(Great Salt Lake, 3): â€Å"The lake ecosystem is one of the most important wildlife habitats in the Western Hemisphere and has been for at least 8,000 ... ... Alexander, G. Thomas. Radiation Death and Deception. Retrieved April 5, 2005 from www.historytogo.utha.gov/radiation.html. Great Salt Lake: More Than Meets the Nose. Retrieved April 8, 2005 from http://www.cnnn.com/2003/TravelDestinations/11/05great.salt.lake.ap// Seegmiller, Janet Burton. No Clear Testing and the Downwinders. Retrieved April 5, 2005 from www.historytogo.utah.gov/nuctest.html. Stum, Marlin. Great Salt Lake-Haven for Birds. Retrieved April 8, 2005 from http://www.stoplegacyhighway.org/gsl.htm Summer, David Thomas. Testimony, Refuge, and the Senses of Place-A Conservation with Terry Tempest Williams. Retrieved April 16, 2005 from http://weberstudies.weber.edu/archive/archive%20D Ward, Chip. Cowboys in Gas Masks Find a Damn Good Place to Dump Used Razor Blades. Retrieved April 8, 2005 from http://home.comcast.net/~kknowlto/orion.htm

Lady Macbeth of Shakespeares Play, Macbeth Essay -- English Literatur

Lady Macbeth of Shakespeare's Play, Macbeth Lady Macbeth is the most interesting and complex character in Shakespeare's play, Macbeth. She is, in fact, the point on which the action pivots: without her there is no play. The purpose of this essay is to describe Lady Macbeth’s role in the play and discuss why this makes her the most fascinating character. Her evil doings are the main reasons why she dominates the plot so greatly. These include the following: considers Macbeth to be a wimp not wanting to murder; letting Macbeth fulfill her plan; taking control over Macbeth’s thoughts and actions; turning Macbeth from a loyal man to a greedy, coldhearted human being. Also Lady Macbeth’s transformation in character and her relationship with Macbeth contribute to her importance. Lady Macbeth satisfies her role among the high society and is well respected like her husband. The King of Scotland, King Duncan, calls her â€Å"our honoured hostess.† She shows great affection towards Macbeth but at the same time very ambitious, as shown by her reaction to the prophecies given to him. She immediately decides that â€Å"the fastest way† for Macbeth to become king is to murder King Duncan. When Lady Macbeth hears of the prophecies given to her husband her true character is exposed for the audience to see. Lady Macbeth persuades Macbeth to go and make the prophecy true that he will become king. Macbeth‘s thoughts on the prophecy before his wife’s intervention was that â€Å"If chance will hav...

Fall in Elderly

1 The Role of Tai Chi Exercise in Promoting Health Benefits for Older Persons Fuzhong Li, Ph. D. , Oregon Research Institute Tai Chi, or Taijiquan to be exact, originated in China about 300 hundreds years ago (China Sports, 1980) and began as a form of martial arts like boxing. It has continued to evolve from being originally used as a combative and self-defense form to a health-enhancing exercise, practiced by individuals of all ages to maintain health and prevent disease. As an alternative exercise, Tai Chi has drawn increasing research interest, with accumulating evidence showing the therapeutic value of Tai Chi to overall health and well-being. The goal of this paper is to summarize current research findings with a particular focus on geriatric populations, discuss findings with respect to their practical implications, and highlight future research directions. Overview of Research Findings A number of excellent review articles exist showing evidence that Tai Chi generates various health benefits for individuals of varying age groups and patient populations (Fasko & Grueninger, 2001; Lan, Lai, & Chen, 2002; Li, Hong, & Chan, 2001; Verhagen, Immink, va der Meulen et al. , 2004; Wang, Collet, & Lau, 2004; Wayne, Krebs, Wolf, et al. , 2004; Wu, 2002). Without overdue redundancy, the following provides a summary review of research studies that involve randomized controlled trials (RCTs) although results from non-RCTs are reported in the absence of RCTs. With aging processes, declines in physical and mental status in older adults often result in balance control impairments, functional limitations in locomotor activities, disability in particular activities, and decreased quality of life. Therefore, this review also focuses on health outcomes that have been shown to be clinically most relevant to this population. These include balance and falls, musculoskeletal conditions, sleep quality, cardiovascular and respiratory function, and psychosocial wellbeing. Balance Control, Falls, and Fear of Falling Falls are significant public health problem among older adults (Murphy, 2000; Stevens, 2005), making it a major threat to the independence and quality of life of older adults, as well as imposing significant burden to individuals, society, and national health systems (National Action Plan, 2005). As a stand-alone exercise intervention, Tai Chi has been shown to reduce the risk for falls. Wolf and his colleagues (1996) conducted the very first randomized controlled trial comparing the efficacy of two methods of exercise on falls. Community living healthy adults were randomized to one of three groups: Tai Chi training; computerized balance training; and an attention control. Results of this 15-week trial showed that Tai Chi participants experienced significant reductions (by about 47%) in falls compared to the exercise control participants. In a follow-up 48-week RCT, Wolf et al (2003) evaluated Tai Chi with older adults who were less robust (that is, transitioning to frailty). No significant between-experimental group reductions in falls were observed. However, by analyzing fall data from month four through month twelve, the study showed a significantly reduced risk of falls in the Tai chi group compared with the exercise control group. In an independent study, Li et al. (2005) confirmed the general findings of those reported by Wolf and his colleagues. These researchers reported that, at the end of a 6-month Tai Chi intervention, significantly fewer falls (38 versus 73), lower proportions of fallers (28% versus 46%), and injurious falls (7% versus 18%) were observed in the Tai Chi condition, compared to a low-impact stretching control condition. Overall, the risk of multiple falls in the Tai Chi group was 55% lower than that of the stretching controls. In addition, compared to stretching control participants, Tai Chi participants showed significant improvements in measures of functional balance, physical performance, and reduced fear of falling. Of equal importance, intervention gains in these measures were maintained at a 6-month postintervention follow-up in the Tai Chi group (Li et al. 2004). Musculoskeletal Conditions Evidence to date indicates that Tai Chi training preserves or even increases lower-extremity muscle strength. Wolfson et al. (1996) showed that 6 months of Tai Chi training (following their primary interventions) did not improve lower-extremity muscle strength, compared to an exercise control group. However, their data did indicate that Tai Chi training preserved lowerextremity strength gains developed by the intervention. In a 20-week pilot study, Christou et al. 2003) showed that, compared to those in the control condition, Tai Chi participants significantly improved knee extensor strength and force control among older adults. Tai Chi also appears to be safe and beneficial for patients with rheumatoid arthritis. In a randomized trial among older women with osteoarthritis, Song et al (2003) showed a 12-week Tai Chi program resulted in significant improvements in pain and stiffness in joint s, balance, and abdominal strength, and fewer reported perceived difficulties in physical functioning, compared to those of control subjects. Another randomized trial, Hartman et al (2000) showed that a 12week program significantly improved osteoarthritis symptoms such as fatigue, arthritis selfefficacy, feelings of tension, and satisfaction with general health status. More recent evidence points to the potential of Tai Chi as a weight-bearing exercise for retarding bone loss in older women. In a 12-month randomized trial, Chan et al (2004) tested the hypothesis that Tai Chi may retard bone loss in early postmenopausal women. At the end of the trial, bone mineral density (BMD) measurements revealed a general bone loss in both Tai Chi and control subjects at all measured skeletal sites, but with a slower rate in the Tai Chi group. Although the BMD findings were equivocal, the findings lend some support for the potential of Tai Chi to retard bone loss. Cardiovascular and Respiratory Function Although numerous studies have evaluated the effects of Tai Chi on cardiovascular and respiratory function, no RCTs have been reported that involve older adults. A number of Taiwanbased observational studies have shown improvements in cardiorespiratory function resulting from Tai Chi. For example, among long-term older adults practicing Tai Chi, significantly better cardiorespiratory function has been reported (Lai, Lan, Wong, & Teng, 1995; Lan, Lai, Chen, & Wong, 1998), and improvements were also observed among coronary artery bypass surgery patients deemed to be at low risk during their participation in a Tai Chi exercise program (Lan, Chen, Lai, & Wong, 1999). Hypertension Tai Chi is a low-impact activity with self-paced and fluid movements, making it appropriate as a means to reduce blood pressure in people with hypertension. Two intervention trials compared the effects of Tai Chi and aerobic exercise on blood pressure – a surrogate for hypertension. An earlier study by Channer et al (1996) showed that over 11 sessions of exercise, both Tai Chi and aerobic exercise were associated with reductions in systolic blood pressure; Tai Chi was also associated with reductions in diastolic blood pressure in a sample of patients recovering from acute myocardial infraction. In a different study by Young et al. (1999), physically inactive older women with systolic blood pressure 130-159 mmHg and diastolic blood pressure > 95 mmHg were randomized to a 12-week moderate-intensity aerobic exercise program or a Tai Chi program of light activity. At the end of the intervention, the Tai Chi group decreased 7. 0 mmHg of systolic and 2. 4 mmHg of diastolic blood pressure. No significant differences were observed between the two exercise activities. The authored concluded that programs of moderate intensity aerobic exercise and light exercise may have similar effects on blood pressure in previously sedentary older individuals. Quality of Sleep Self-reported sleep complaints are common among older adults (Neubauer, 1999) and it is estimated that up to 50% of elderly persons complain about their sleep (Alessi, 2000). Li et al. (2003) conducted a six-month intervention trial to examine the impact of a simpler Tai Chi program on improving quality of sleep and reducing daytime sleepiness among older adults reporting moderate sleep complaints. Participants were randomly assigned to a Tai Chi group or an exercise control group. At the end of the study, Tai Chi participants reported significant improvements in several sleep-quality related measures in comparison to the control participants; with reduced sleep latency (by about 18 minutes per night) and daytime sleepiness, and improved sleep duration (by about 48 minutes per night). The study provided preliminary evidence linking the benefits of Tai Chi exercise to improved quality of sleep and reduced daytime sleepiness in older adults. Psychosocial Wellbeing and Confidence Li and his colleagues (2001a,b,c,d, 2002a, 2002b) provided a series of reports examining the extent to which Tai Chi enhanced older adults’ multidimensional psychological well-being and health-related quality of life indicators. In a 6-month randomized controlled trial, healthy older adults were randomly assigned to either a control condition or Tai Chi. Results indicated that Tai Chi participants reported higher levels of health perceptions, life satisfaction, positive affect, and well-being, and lower levels of depression, negative affect, and psychological distress (Li et al. 2001a). Participants also showed higher levels of both domain-specific physical self-esteem (Li et al. , 2002b) and exercise self-efficacy relevant to movement confidence (Li et al. , 2001c). Change in the level of movement self-efficacy was found to be significantly related to change in physical functioning (Li et al. , 2001b). Similar profiles have been reported by other researchers (Kutner, Barnhart, Wolf, McNeely, & Xu 1997) in that Tai Chi practice resulted in improved well-being, increased alertness, relaxation, better mental outlook, achievement, and greater confidence. Practical Implications The previous summary and review makes it clear that Tai Chi provides multiple health and therapeutic benefits for older adults. Thus, some discussion of practical implications appears to be in order. Fall Prevention Falls can result in devastating consequences for older adults. Accumulating evidence to date suggest that Tai Chi may be an effective means of improving deficits in balance and functional limitations, and therefore, may serve as a therapeutic exercise for balance and strength, and consequently, reduce the risk of falling and the rate of falls in older adults. Tai Chi may also be considered as an exercise modality that generates confidence building to counteract fear of falling, a common psychological symptom of falls among community adults. However, Tai Chi does not provide a quick fix for the fall problem. Most research in this area has focused on short-term results. Findings from current RCTs show that, however, a minimum of three months training is required before clinically meaningful reductions in risks of falling can be achieved, suggesting the need for long-term, sustained, and frequent practice, perhaps on a day-to-day basis, to obtain the full benefit. Tai Chi as an Alternative, Therapeutic Exercise Tai Chi has been recommended for treating many chronic conditions. For example, as a lowimpact, low-intensity alternative exercise therapy, Tai Chi has also been proposed as a potential option for the management of osteoarthritis (Lumsden, Baccala & Aartire, 1998). As a fall prevention activity, Tai Chi has emerged as an appropriate stand-alone balance training program for older adults to improve balance and prevent falls (JAGS, 2001). But even though Tai Chi appears to have numerous benefits to participants, it is still too early for physicians to begin prescribing Tai Chi as a remedy for chronic health problems because many of the studies have design limitations (Wang et al. , 2004), making it difficult to generalize results to broader patient populations. In this regard, patients with chronic health problems need to take precautions before beginning a Tai Chi program, because for some people Tai Chi could worsen medical conditions or problems/ symptoms. In some cases, appropriate odifications may be needed to better accommodate patients’ special needs or physical limitations. Program Costs, Logistics, and Protocols One of the most desirable aspects of Tai Chi is its absence of a need for high technology in promoting health. Tai Chi is easily distinguished from highly technical computerized balance training protocols, and may be just as successful in achieving fall reduction or balance improvement objectiv es; certainly, Tai Chi is more practical. Tai Chi is a low-cost exercise regimen because special equipment or facilities are not needed (Lan et al. 2002; Li et al. , 2003). Li et al (2001b) reported that, in a 6-month RCT, the total direct cost was approximately $9000 (an average of $3. 50 per person per session). Others (Wilson & Datta, 2001) have reported that a twice weekly Tai Chi program was cost-saving whether direct benefits alone (hip fracture costs averted) or direct plus indirect benefits were considered, with a total net cost savings of $1274. 43 per person per year. When considering direct cots only, the net cost savings were $8. 04 per participant per year. Lower costs ensure that more community-dwelling older adults have 5 sufficient access to programs, and abundant opportunities to participate, which is likely to have profound public health implications. While costs of learning Tai Chi are potentially low, one should not underestimate the fact that Tai Chi is a complex system of movements that, when performed, requires body awareness, motor coordination, and agility; features that could make Tai Chi less immediately deliverable to community adults (Li et al. 2003). Therefore, even though the benefits of regular Tai Chi exercise are quite clear, the challenge of maximizing the opportunity for older persons remains because certain movements may be beyond the capabilities of some elderly individuals or others with disabilities. Thus, there is a need to modify existing Tai Chi protocols to develop forms that are simple, easy to perform, and enjoyable (Chen, 2002; Li et al. , 2003; Wolf et al. , 1997), and that do not require years of sust ained practice to master. Tai Chi Styles There are several styles of Tai Chi, some of which are historic/traditional and some of which are of more recent origin. The earliest known form can be traced to the Chen style and evolved and progressed into multiple styles or schools. Currently, there are five main schools of Tai Chi (People’s Sports, 1996), each named after the style’s founding family: (a) Chen, (b) Yang, (c) Sun, (d) Wu (Jian Qian), and (e) Wu (He Qin). Each style has a characteristic protocol that differs from other styles in the postures or forms included, the order in which they appear, the pace at which movements are executed, and the level of difficulty. For example, one significant difference between Chen and Yang styles is that Yang style movements are relaxed and evenly paced. By comparison, the Chen style is characterized by alternating slow movements with quick and vigorous movements, including restrained and controlled actions/motions, reflecting its martial origin. Yang Style Tai Chi, which evolved from the Chen school, is probably the most popular Tai Chi style being practiced today (e. g. , Swaim, 1999; Yu & Johnson, 1999). Yang style movements are performed in a relaxed and flowing manner, with the trunk erect as the axis of all movements, making it immediately suitable for elderly, frail, or disabled populations. To date, the Yang style, with its variations, has been used as an therapeutic exercise modality in most medical and behavioral research. Although there are multiple versions of the Yang style (both short and long, covering 24-, 48-, 88-, and 108-Forms) (China National Sports Commission, 1983), the 24-Form, based on the most popular sequences of the Yang Chengfu school (China Sports, 1980; People Sports, 1996), is the most readily adaptable to the lifestyles and living situations of older adult populations. It is also the most accommodating, requiring minimal demands of personal strength, speed, endurance, flexibility, and motor skills for participation. Is Tai Chi Ready for Dissemination? In a 2001 joint communique on the prevention of falls among the elderly, the American Geriatrics Society, the British Geriatrics Society, and the American Academy of Orthopedic Surgeons suggested that Tai Chi â€Å"†¦is a promising type of exercise, although it requires further evaluation before it can be recommended as the preferred balance training† (JAGS, 2001). Since the publication of this joint communique, one large successful RCTs has been published (Li et al. , 2005) providing supporting evidence documented by Wolf et al. ’s earlier work (1996). As a result of these studies, we should be asking questions about how we can most effectively translate and disseminate the Tai Chi program. With this accumulated evidence, the time is near 6 for Tai Chi to be recommended as a preferred exercise for balance training and be routinely prescribed for older patients at risk for falling following appropriate screening. Future Research Directions Despite the increasing interest in studying the effectiveness of Tai Chi training and the resulting evidence of health benefits, there remain areas that require further research. We highlight a few of these. A Need to Understand the Mechanisms of the Benefits Shown Although findings from Tai Chi intervention studies are important from a public health perspective, they provide little information relative to the underlying mechanisms that may produce such effects. In this regard, little attention has been given considering intervention/treatment mediators or moderators that help identify causal pathways between treatment and outcome, and possible mechanisms through which a treatment might achieve its effects. For example, although Tai Chi has repeatedly been shown to improve balance, possible mechanisms by which Tai Chi improves this outcome, and prevent subsequent falls, remains to be determined. Future studies should target specifically older adults with balance impairments, and consider integrated laboratory and/or clinical measures that may help identify specific mechanisms whereby Tai Chi can remedy balance disorders. A Need to Better Understand Effects to Patients with Chronic Conditions A review by Wang et al. (2004) concluded that there is insufficient information to recommend Tai Chi to patients with chronic conditions. For example, the impact of Tai Chi on several important geriatric syndromes such as frailty, dementia, and sarcopenia are worthy of study or further research. Large clinical trials, involving populations with specific medical conditions are needed before health professionals can recommend Tai Chi exercise as an alternative to the more conventional exercise forms that have been shown to produce health benefits. The potential application of Tai Chi to important geriatric issues yet to be studied include: obesity, osteoporosis, diabetes, neurological disorders (e. g. , Parkinson’s disease; peripheral neuropathy). A Need to Study Long-Term Effects Tai Chi intervention studies are typically conducted with a short-duration (e. g. , 3 months, 6 months). Long-term effects of Tai Chi training (e. g. , 12 months up to 2 or 3 years) are largely undetermined. Therefore, questions such as how long the established effects on clinical endpoints will sustain over a longer period of time remains to be determined. Certain outcomes may take a longer time to show an effect. Reductions in falls are a good example. Other outcomes such as BMD, may require up to one year to demonstrate clinically meaningful change because Tai Chi is a low-impact activity. Also, research from the general exercise literature indicates that people who participate in an exercise program often fall back into their older inactive lifestyle after a program ends (van der Bij, Laurant, & Wensing, 2002). Although anecdotal evidence suggest that participants remained active upon program termination (Li et al. , 2001b; Wolf et al. , 1996), critical issues such as getting people to initiate and maintain the Tai Chi activity over a long-term need to be addressed. A Need to Evaluate Programs That Can Be Disseminated in Broader Community Settings Ultimately, for the results of the research-based evidence to have greater public health impact they must be diffused and made accessible to the community. However, it remains unclear whether the general community can readily implement or adopt these Tai Chi training protocols despite evidence of their tested efficacy. To date, there is no widespread, nationally available Tai Chi-based falls prevention program that is based on the effectiveness of scientifically controlled studies. In this regard, program evaluation research is needed to translate effective interventions into a program that is implementable in community settings. The Oregon Research Institute is currently conducting a project to move effective interventions into community practice. The project has identified randomized controlled studies of scientifically-based effective Tai Chi fall interventions and focuses on issues related to â€Å"reach† (i. e. , proportion of older adults who are willing to participate in a given Tai Chi program initiative), â€Å"uptake† (adoption; i. e. , the proportion of settings and service agencies who are willing to initiate a program), and â€Å"implementation† (i. e. the intervention agents' fidelity to the various elements of a Tai Chi training protocol, including consistency of delivery as intended and the time and cost of the intervention). The intended results of this translation and dissemination project will provide an effective, evidence-based falls prevention package that can be implemented in community settings to improve functional ability and reduce fall prevalence among communit y-dwelling older adults. Summary The extant research evidence provides strong support for what was originally considered â€Å"anecdotal evidence† about the health benefits of Tai Chi for older adults. Overall, Tai Chi has been shown to have physiologic and psychosocial benefits and appears to be safe and effective in promoting balance control and muscular strength, and cardiovascular fitness for older adults. More research is needed, with rigorous scientific methodologies, to fully understand the mechanisms whereby Tai Chi produces these health benefits. From a public health perspective, immediate efforts are needed to translate programs that can be disseminated in local settings that target community healthy older adults. Fuzhong Li, Ph. D. , is a Senior Research Scientist at the Oregon Research Institute, Eugene, OR. References Alessi, C. A. (2000). Sleep disorders. In Beers MH, Berkow R, eds. The Merck Manual of Geriatrics. 3rd edition. NJ: Merck & Co, 459-463. 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J. , Harmer, P. , Irbe, D. , Tearse, R. G. , & Weimer, C. (2004). Tai Chi and selfrated quality of sleep and daytime sleepiness in older adults: A randomized controlled trial. Journal of American Geriatrics Society, 52, 892-900. Li, F. , Fisher, K. J. , Harmer, P. , & McAuley, M. (2002a). Delineating the impact of Tai Chi training of physical function among the elderly. American Journal of Preventive Medicine, 23, 92–97. Li, F. , Harmer, P. , Duncan, T. E. , Duncan, S. C. , & Chaumeton, N. R. (2002b). Tai Chi as a means to enhance self-esteem: A randomized controlled trial. Journal of Applied Gerontology, 21, 70–89. Li, F. , Harmer, P. , Fisher, K. J. , & McAuley, E. (2004). Tai Chi: improving functional balance and predicting subsequent falls in older adults. Medicine & Science in Sports & Exercise, 36, 2046-52. Li, F. , Harmer, P. , Fisher, K J. , McAuley, E. , Chaumeton, N. Eckstrom, E. , & Wilson, N. L. (2005). Tai Chi and fall reductions in older adults: A randomized controlled trial. Journal of Gerontology: Medical Sciences, 60A, 66-74. Li, F. , Harmer, P. , McAuley, E. , Duncan, T. E. , Duncan, S. C. Chaumeton, N. , & Fisher, K. J. (2001b). An evaluation of the effects of Tai Chi exercise on physical function among older persons: A randomized controlled trial. Annals of Behavioral Medicine, 23, 139–146. Li, F. , McAuley, E. , Harmer, P. , Duncan, T. , & Chaumeton, N. R. (2001c). Tai Chi enhances self-efficacy and exercise behavior in older adults. Journal of A ging and Physical Activity, 9, 161–171. Li, F. , McAuley, E. , Harmer, P. , Duncan, T. E. , Duncan, S. C. , & Chaumeton, N. R. (2001d). Tai Chi, self-efficacy, and perceived physical function. Prevention Science, 2, 229-239. 10 Lumsden, D. B. , Baccala, A. & Aartire, J. (1998). Tai Chi for osteoarthritis: an introduction for primary care physicians. Geriatrics, 53, 87-88. National Action Plan (2005). Falls Free: Promoting a national falls prevention action plan: Nation Action Plan. Neubauer, D. N. (1999). Sleep problems in the elderly. Am Family Physician, 59, 25512558. Murphy, S. L. (2000). Deaths: Final data for 1998. National Vital Statistics Reports, Vol. 48, No. 11. Hyattsville (MD): National Center for Health Statistics. People Sports. (1996). Tai Chi Chuan: Collected works. Beijing, China: People’s Sports Publications (Chinese). Preventive Services Task Force (1996). Guide to clinical preventive services: report of the U. S. Preventive Services Task Force, 2nd ed (pp. 659-685). Baltimore: Williams & Wilkins. Song, R. , Lee, E. O. , Lam, P et al. Effects of tai chi exercise on pain, balance, muscle strength, and perceived difficulties in physical functioning in older women with osteoarthritis: a randomized clinical trial. Journal of Rheumatology, 30, 2039-1049. Stevens, J. A. (2005). Falls among older adults – Risk factors and prevention strategies. Falls free: Promoting a national falls prevention action plan. Swaim, L. (1999). Fu Zhongwen: Mastering Yang style Taijiquan. Berkeley, CA: North Atlantic Books. van der Bij, A. K. Laurant, M. G. H. & Wensing, M. (2002). Effectiveness of physical activity intervention for older adults. American Journal of Preventive Medicine, 33, 120-133. Verhagen, A. P. , Immink, M. , va der Meulen et al. (2004). The efficacy of Tai Chi Chuan in older adults: a systematic review. Family Practice, 21, 107-113. Wayne, P. M. , Krebs, D. E. , Wolf, S. L. , Gill-body, JK. M. , Scarborough, D. M. , McGibbon, C. A. , Kaptchuk, T. J. , & Parker, S. W. (2004). Can Tai Chi improve vestibulopathic postural control? Archives of Physical Medicine and Rehabilitation, 85, 142-152. Wang, C. , Collet, J. P, & Lau, J. (2004). The effect of Tai Chi on health outcomes in patients with chronic conditions. Archives of Internal Medicine, 164, 493-501. Wilson, C. J. , & Datta, S. K. (2001). Tai chi for the prevention of fractures in nursing home population: an economic analysis. Journal of Clinical Outcome Management, 8, 19-27. Wolf, S. L. , Barnbart, H. X. , Kutner, N. G. , McNeely, E. , Coogler, C. , Xu, T. , & the 11 Atlanta FICSIT Group. (1996). Reducing frailty and falls in older persons: An investigation of Tai Chi and computerized balance training. Journal of American Geriatrics Society, 44, 489–497. Wolf, S. L. , Coogler, C. , & Xu, T. (1997). Exploring the basis for Tai Chi Chuan as a therapeutic exercise approach. Archives of Physical Medicine & Rehabilitation, 78, 886– 892. Wolf, S. L. , Sattin, R. W. , Kutner, M. et al. (2003). Intense Tai Chi exercise training and fall occurrences in older, transitionally frail adults: A randomized, controlled trial. Journal of American Geriatrics Society, 51, 1693-1701. Wolfson, L. , Whipple, R. , Derby, C. , Judge, J. , King, M. Amerman, P. , Schmidt J. , & Smyers, D. (1996). Balance and strength training in older adults: intervention gains and Tai Chi maintenance. Journal of American Geriatrics Society, 44, 498-506. Wu, G. (2002). Evaluation of the effectiveness of Tai Chi for improving balance and preventing falls in the older population – A review. Journal of American Geriatrics Society, 50, 746-754. Young, D. R. , Appel, L. J. , Jee, S. H. , & Miller, E. R. (1999). The effects of aerobic exercise and T’ai Chi on blood pressure in older people: Results of a randomized trial. Journal of American Geriatrics Society, 47, 277–284. Yu, T. , & Johnson, J. (1999). T’ai Chi fundamentals for health care professionals and instructors: A simplified approach for mastering T’ai Chi basics. Uncharted Country.

Troy essays

Troy essays World Civilization to 1500 Research Paper When Heinrich Schliemann emerged from Turkey in June of 1873 with a hoard of treasure, the whole world took note. He claimed to have found the ruins of ancient Troy. Schliemann had rejected the prevailing scholarly doctrine that Homer was a mythmaker, not a historian or scholar. Even today, some people argue that the actual ruins of the historical city of Troy are in Croatia, not Hisarlik, Turkey, as Schliemann claimed. This position is outdated now, just as it was when Schliemann first made his great archaeological discovery. Evidence clearly shows that the majority of our present knowledge of the famous ancient city of Troy comes of Homers writing and from Heinrich Schliemanns archaeological discoveries. In my opinion, Homer should be accepted as a legitimate source of historical reference and, therefore, so should Schliemann. Regardless of conflicting beliefs, the remains of Troy must, in fact, be at Hisarlik since Schliemann was guided to this site by Homers description s in The Iliad. While the Greek people remained steadfast in their strong traditional heritage, most of the non-Greek world at Schliemanns time asserted that the events set in Troy were figments of a great imagination, and were intended only to entertain. Nevertheless, Schliemann began to question these accepted beliefs regarding the existence of a real Troy at a very young age. Heinrichs father had given him a history book, and intrigued by its illustrations of the mythical city, he began his lifelong obsession to find the lost city. He learned the Greek language and studied Homer's epics extensively. Considering geographical descriptions, Schliemann began to believe that he would find the city around Hisarlik, Turkey. In 1870, he and one hundred workers set out to prove his theory (Time-Life, 10). In doing so, he took The Iliad as literally as if it were an eyewitness acco...

Facebook Should Be Banned

Facebook Should Be Banned Introduction Admittedly, social networks have become an indispensible part of human life. On one hand, such networks as Facebook provide many great opportunities to communicate and share opinions. On the other hand, Facebook may lead to many negative outcomes. Almost unlimited access to information often becomes a great problem for personal and social life.Advertising We will write a custom essay sample on Facebook Should Be Banned specifically for you for only $16.05 $11/page Learn More Thus, Facebook can have such negative effects as privacy invasion, the destruction of relationships and it can even influence the development of society (e.g. Arab world protestors). Therefore, Facebook should be banned as it negatively affects the major aspects of human life. Privacy invasion Facebook is one of the most famous social networks which have more than 500 million users. Of course, this network provides lots of opportunities to communicate and find new friends. H owever, the tool is too imperfect. In the first place, there were several scandals concerning the network’s creators ‘sharing’ information. Reportedly, they sold personal information of users to certain companies. The network’s creators argued that users shared their information, so it meant the information was not confidential. Likewise, almost anyone can find some personal information and use it. The most vulnerable category of users is teenagers who may reveal their personal information to criminals without even understanding the potential danger. Therefore, Facebook should be banned to prevent privacy invasion and associated crimes. Destruction of relationships Furthermore, such networks also lead to destruction of relationships. Divorce lawyers claim that ‘cyber’ affairs lead to the increase of marriage breakdowns (Insley, 2009). Admittedly, many people find old friends with the help of Facebook. However, people also tend to substitute th eir real life communication by the cyber communication. The latter seems perfect and people focus on the imperfections of their personal lives. Eventually, many people break their real life relationships to build new ones which often terminate very soon. Therefore, it is important to ban Facebook to prevent people from the replacement of the real life by an unreal life. Basically, this can be compared with the ban of drugs which also lead to such kind of replacement.Advertising Looking for essay on communications media? Let's see if we can help you! Get your first paper with 15% OFF Learn More The only difference that drug abuse has short-term consequences (health problems) whereas Facebook ‘abuse’ has long-term consequences (divorce, frustration, stress, possible drug abuse, etc.). Social effects Finally, Facebook can also affect the development of the society. For instance, many people claim that societies only benefit from the use of such soc ial networks as Facebook since people can be aware of the real situation in their country and in the world. Some argue that governments often suppress media trying to juggle with facts (Dunn, 2011). Admittedly, people should share opinions and information. However, sometimes the social networks may be used to foment riots. Some argue that the ban of Facebook and other social networks (e.g. Twitter) proves that governments try to limit communications in order to control nations. However, the example of Egypt or Libya shows that such tool as Facebook is not the primary tool of communication as the discussion of important issues continues even after the ban of social networks (Dunn, 2011). Therefore, Facebook should be banned as it can lead to unrest in society. Conclusion On balance, although some people argue that Facebook is a helpful tool of communication, it should be banned as it has too many negative effects. It can lead to increase of crimes and social unrest. It also negativel y affects personal lives of users as it negatively influences the development of real life relationships. Reference List Dunn, A. (2011). Unplugging a Nation: State Media Strategy during Egypts January 25 Uprising. The Fletcher Forum of World Affairs, 35(2), 15-24. Insley, J. (2009, May 27). Cyber Affairs Cited in Breakdown of Real Marriages. The Guardian, n.p.Advertising We will write a custom essay sample on Facebook Should Be Banned specifically for you for only $16.05 $11/page Learn More

Bracero Program essays

Bracero Program essays It was during World War II that the United States was in need of Mexico and its laborers. Americans were at war and labor was needed in order to supply the soldiers with food and keep the countries agriculture going. It was in 1942 when the United States and Mexico negotiated an agreement that was known as the bracero program. For Mexicans it was a chance to get a better life and an opportunity that could change their lives. For Americans, on the other hand, it was the help they needed to keep the country going after the war. It was the lost of manpower during World War II that stopped the deportation of Mexicans that had been going on during the prior years. The United States had done a complete turnaround. Before they had tried to stop Mexican immigrants from entering their country. Now they had open up the doors. It was a time of need for the United States. The majority of the working class was out fighting in the war or working of war related jobs. The United States had to turn to their neighbors for help. On August 14, 1942, President Manuel Avila Camacho and Frank Delano Roosevelt signed an agreement that was officially known as the bracero program. This program was to allow a controlled number of Mexican immigrants to enter the United States and work. They would be allowed in the United States when workers were needed and when their work was done, they were expected to return to Mexico. The agreement provided Mexican workers for nondiscriminatory conditions. They were to receive the same benefits that any white American had, and were supposed to be paid the same. To employers this meant they would be expending money to provide for the workers, to Mexicans it meant an opportunity for a better life. Many Mexicans sought the American dream and they thought that by going to work in the United States they would gain that life they wanted. Things didnt go as planned for the Mexicans. The protec...

Dead Peasant Insurance Policies Essay Example | Topics and Well Written Essays - 500 words

Dead Peasant Insurance Policies - Essay Example   Subscribing to a company-owned insurance policy so as to work for them ties the individual to the company in the instance they wanted to move. The peasant policies encourage companies to avoid safety measures in the firm as they know any demise of the employee can turn out to be profitable to them. This is disrespectful to an employee considering people should never be treated as a means to an end as supposed by Kant. If he commented on the situation, he would ask for their ban. Dead peasant policies are beneficial to the bereaved family if the company did not decide to use the money instead of giving to the family. As has been the case with many corporations, most companies take advantage of the fact that very few people know that the policies do exist and that the employee’s family needs to be given the premiums. Also, companies that have insured the individual often decide to write off the premiums denying the family money that actually belongs to them. In other words, these policies are very profitable, but at the same time unjust. If the company does use the money instead of granting it to the employee’s family, then the money does not serve its purpose. Simply put, the policies are unjust. Companies’ idea to have insurance policies for the employees is very beneficial in the working of the firm. The twist comes in when they ‘hide’ these policies such that people do not know they exist. If an employee has been insured and premiums paid, the money that is given to the company by an insurance company if the patient dies is a lot. Some employees have used this as a loophole to fleece people of their money since they do not inform the family of the dead employee that there is no money owed to them.  

Cultural Literature Review Article Example | Topics and Well Written Essays - 750 words

Cultural Literature Review - Article Example Looking back at the historical development of the nursing profession to give the nurses and those planning to become one, insight for a best health care system today and in the future, is the main objective of Karen J. Egenes in her article History of Nursing (n.d), as she stated in her summary (p.23). In her introductory words, she implied that understanding the history of nursing would highlight the importance of this profession in the health care system of the nation. That’s why the article presented an overview of the history of nursing, especially with the nursing in the United States, with the contributions of selected leaders and influence of the societal trends (p.2). It is impossible to speak of the history of nursing without mentioning Florence Nightingale. Egenes’ article remarked that Nightingale laid the foundation of nursing as a profession. She turned down offers of marriage and pursued studies in health, despite her parents opposition, because â€Å"she believed that she had been called to dedicate her life to the service of humanity†(p.4). This is the same spirit that dominates the nurses today. Egenes’ objective in writing her article is considerably achievable. In fact, according to Jeff Durham (2010), in his discussion of the duties and responsibilities of a nurse, in his article The Role of a Nurse, he emphasized the important role of a nurse in the patient’s recovery, as well as protecting the patient. Actually, many nurses go above and beyond their call of duty. Durham realistically outlined in his article the nurse’s emotional involvement in their patient. Besides being a caregiver, a nurse also portrays the role as patient’s teacher, a counselor, and a trusted friend. This article of Durham evidently shows that nurses are being appreciated and their importance in health care system is being recognized. In a personal interview to Donna E. Shalala, the appointed chair in the year 2009 of th e Robert Wood Johnson Foundation (RWJF) Initiative on the Future of Nursing at the Institute of Medicine (IOM), regarding committee’s report â€Å"about transforming the health care system within the newly legislated Affordable Care Act†, she openly acknowledged that â€Å"unless people understand that nursing is central to improving the quality of health care, we will never be able to improve that quality in this country† (Nickitas, 2011). Since nurses role are being appreciated, much is expected in their competence amidst the increased migration of varied cultural background in the United States nowadays. A nurse flexibility face the challenge while adapting to different culture, beliefs and practices of their immigrant patient. So the key method to maintain efficiency on nursing is to familiarize oneself of the cultural background of the immigrant patient. Acquiring knowledge and understanding of their social structure, their medical practices and even their religious beliefs are extremely important in giving appropriate care to a patient with such cultural background. According to a module for study article, entitled Health and Health Care of Filipino American Elders, â€Å"Filipino Americans now rank as the second largest Asian group in the United States with over 1.8 million individuals reported in 2000 census† (McBride, n.d.). Thus, the article equipped us knowledge on their cultural backgroun

Quality of Health Care Essay Example | Topics and Well Written Essays - 1250 words

Quality of Health Care - Essay Example The paper outlines the obstacles to quality health care and ways of overcoming the obstacles. Quality health care refers to the services that ensure that healthy people continue to remain healthy, curing entirely acute diseases, and those suffering from chronic diseases live a long fruitful life. Quality care has to ensure that the three kinds of people receive adequate and prompt care. This process faces challenges that prevent it from achieving its maximum potential. One of the challenges is poor access to these services (McLaughlin, 2006). Access to quality care refers to the ability of individuals to access medical services when they need it. It entails two different but related components, that is, availability of facilities that provide health care around where people live and the aptitude of people paying up for the services. Inability to pay is a financial barrier to healthcare. Medical care is expensive to many individuals in the country. It is for this reason that the government came up with medical insurance to subsidizes this fee. It works in a manner that ensures that most of those under employment are insured. This insurance extends to their family members, as well. However, fractions of people in the country are under employment (Elizabeth & Maulik, 2008). The unemployed and self-employed do not have access to insurance. They pay the entire bill themselves, which is rather expensive. In addition to this, these people do not qualify to be under public programs including Medicaid and Medicare since they are unemployed. Medicaid and Medicare help in subsidizing the cost of health care services to be incurred by its members. An alternative is to purchase the individual private coverage, which goes for a rather high premium. The number of people without health insurance continues to rise steadily due to many factors. A major factor is the rise

Risk Management Essay Example | Topics and Well Written Essays - 10000 words

Risk Management - Essay Example 1. What is the significance of reviewing the existing risk managements processes, procedures and requirements at the commencement of ‘establishing risk context’ stage of the risk management process? Establishing the risk context is essential in identifying the limits of any organisation, their risk management processes and the expected results. Before instituting the context it is important to review the existing risk management as it has already evaluated the potential risks that can be sustained and losses incurred. These processes have helped to introduce necessary measures to reduce the probability of occurring risks. Reviewing these existing procedures helps to improve and reassess their ability to mitigate and manage risks. It also helps to identify the probability of new risks and the likelihood of past risks occurring again. This is essential in establishing the value of existing strategies and the effect they have had on the organisation’s assets, profitability, risk management, and their cost effectiveness. 2. Why is it essential that the scope of your risk management is clearly identified? The scope of risk management encompasses many things like identifying personnel such as stakeholders, timeframes, specific areas that need to be reviewed, and the applicability of certain strategies. Therefore, it is very important that the scope be properly defined. This would help in accurately applying risk management sources without unnecessarily replicating them, help involve stakeholders, and aid in achieving the desired goals. It will also help the organisation to manage their resources, target specific risk management areas, set proper timeframes for strategies and precisely define the desired goals. 3. Identify the possible internal and external stakeholders that an organisation might have. Internal External Employees Manager Owners Departments Work teams OHS department Committees Shareholders (e.g., small groups and business) Suppliers Society Government Creditors Shareholders (e.g.: public listed company) Customers Agents Other businesses Finance companies Chambers of commerce Creditors 4. Why is it important to consult with stakeholders when you are in the process of establishing the risk context? Different stakeholders have different issues and concerns, which means that we need to maintain a high level of interpersonal skills to engage stakeholder cooperation and find out what works for everybody, as well as be aware of what do they want to be informed of and when. Consultation with stakeholders wil l enable development and open communication, encourage cooperation, build communication early, and also give early notice of some issues that may arise (e.g., costs, timing, resources, other personnel involved and aspects of the process itself). Stakeholders can provide risk managers with information about risks and who is likely to be affected by the processes, potential impacts or outcomes of the identified risks. They may have a much broader knowledge about risks, and therefore be able to help in identifying impacts. 5. What specific types of documentation should be reviewed during the ‘establishing risk context’ stage of the risk management process for the following areas? Area / context Documentation Political and legal context Companies’

Land Law Coursework Example | Topics and Well Written Essays - 3250 words

Land Law - Coursework Example The Court of Appeal provided that the four essential characteristics of an easement must exist. First there is required to be a dominant and servient tenement in which a benefit (to the dominant tenement) and burden (to the servient tenement) are each defined. Secondly, the easement must be capable of benefiting the dominant tenement. Thirdly, the dominant and servient tenement must own and occupy different pieces of land. Fourthly, the easement must be one that is capable of being created. In other words, the person creating the easement must have the authority to do so and the recipient must have the right to accept it. The easement must be unambiguous and the servient tenement may not be denied excessive rights.2 An evaluation of the facts of the case demonstrate that there are benefits and burdens, in which the dominant tenement acquires a benefit and the servient tenement is not denied too many rights. For example, Margaret permitted Arthur to park his caravan in her garden with the understanding that she could sit a satellite dish on his roof. Since this was placed in the Conveyance of registered title, it is a legal easement. Section 1(2) of the Law of Property Act 1925 essentially provides that a legal easement arises once it is conveyed.3 Likewise the easement permitting James to temporarily store material in Margaret’s garden is also a legal easement since it is conveyed via the conveyance. Moreover, by placing these easements in the conveyance, the requirements contained in Section 52 of the Law of Property Act 1925 which mandate that a legal estate in land may only be created by deed.4 Moreover, as registered land, the easements will not be legal unless they are registered.5 In other words only those easements expressly created in the conveyance of registered land will be binding on the dominant and servient tenements. Therefore the oral agreement that Arthur may hang a sign advertising his business on Margaret’s wall is not binding on Margaret and successive owners. To this end, Barry as a successive owner of Margaret’s property is at liberty to have the sign removed. Wheeldon v Borrows however, indicates that Barry might be bound by the oral easement which creates an equitable right. In this case Thesiger LJ delineates the circumstances in which a right created by an easement that was not express, can be acquired by a successive owner over the land. According to Thesiger LJ, successive owners acquires all of the obvious and continuous easement or any easement that is essential for ensuring that the property is reasonably enjoyed provided that easement was used by the vendor just before the property was sold. However, the second rule expressed by Thesiger LJ in Wheeldon v Burrows suggests that Barry may not be bound by the oral easement. By virtue of the second rule, where the vendor sells adjourning land and fails to give expression to an implied or imperfect easement, he may not claim it at a later date .6 It therefore follows that since Margaret failed to expressly provide for the right to hang a sign on her wall, she was not bound by this easement and as such cannot pass the easement on to successive owners of the land. It would appear that each of the easements that were

Risk Management Essay Example | Topics and Well Written Essays - 10000 words

Risk Management - Essay Example 1. What is the significance of reviewing the existing risk managements processes, procedures and requirements at the commencement of ‘establishing risk context’ stage of the risk management process? Establishing the risk context is essential in identifying the limits of any organisation, their risk management processes and the expected results. Before instituting the context it is important to review the existing risk management as it has already evaluated the potential risks that can be sustained and losses incurred. These processes have helped to introduce necessary measures to reduce the probability of occurring risks. Reviewing these existing procedures helps to improve and reassess their ability to mitigate and manage risks. It also helps to identify the probability of new risks and the likelihood of past risks occurring again. This is essential in establishing the value of existing strategies and the effect they have had on the organisation’s assets, profitability, risk management, and their cost effectiveness. 2. Why is it essential that the scope of your risk management is clearly identified? The scope of risk management encompasses many things like identifying personnel such as stakeholders, timeframes, specific areas that need to be reviewed, and the applicability of certain strategies. Therefore, it is very important that the scope be properly defined. This would help in accurately applying risk management sources without unnecessarily replicating them, help involve stakeholders, and aid in achieving the desired goals. It will also help the organisation to manage their resources, target specific risk management areas, set proper timeframes for strategies and precisely define the desired goals. 3. Identify the possible internal and external stakeholders that an organisation might have. Internal External Employees Manager Owners Departments Work teams OHS department Committees Shareholders (e.g., small groups and business) Suppliers Society Government Creditors Shareholders (e.g.: public listed company) Customers Agents Other businesses Finance companies Chambers of commerce Creditors 4. Why is it important to consult with stakeholders when you are in the process of establishing the risk context? Different stakeholders have different issues and concerns, which means that we need to maintain a high level of interpersonal skills to engage stakeholder cooperation and find out what works for everybody, as well as be aware of what do they want to be informed of and when. Consultation with stakeholders wil l enable development and open communication, encourage cooperation, build communication early, and also give early notice of some issues that may arise (e.g., costs, timing, resources, other personnel involved and aspects of the process itself). Stakeholders can provide risk managers with information about risks and who is likely to be affected by the processes, potential impacts or outcomes of the identified risks. They may have a much broader knowledge about risks, and therefore be able to help in identifying impacts. 5. What specific types of documentation should be reviewed during the ‘establishing risk context’ stage of the risk management process for the following areas? Area / context Documentation Political and legal context Companies’

CRTICAL THINKING COURSE REFLECTIONS Essay Example | Topics and Well Written Essays - 500 words

CRTICAL THINKING COURSE REFLECTIONS - Essay Example nderstood the importance of using evidences and got the point of reasonable way of thinking and using language, which made me openminded and practical in communication. The most difficult for me were to start using the principles of critical thinking, because sometimes it’s hard to remind yourself that you should keep a logical line while speaking and argumentation. Probaby, this skills will authomatic after some time of constant using them. All the problems in learning this course I see in myself, because the information I learned requires to continue working on it and practicing all the time while communicating. But at least I started noticing that I’m progressing. The most important thing I learned is how to reason persuasively: a constructions of arguments, logical including them in my use, an adpatation of arguments according to an audience, and how to present evidences. The second important thing is that I learned strategies and roles in communication, which make me more efficient and help me not only influent on people, but also to consider communicative situations more soberly, to analyse. Actually, so far as this course is a kind of compilation of logics, philosophy of language and rhetoric, it is primarily important for general development of thinking, which helps to look differently not only at language or communication, but at the way how both people and yourself consider an incoming information. So I think this the very last thing is even more important than the skills I acquired during the course. So now I can see a key concepts and ideas of both what I want to say and what people tell me, I see how important arguments are, and how convincing they may be, or how to formulate definitions, which is often very useful in explanations and clarifications. And many views like these, which I started to use unconsciously. Anyway, even if I can’t practically use all the skills and information I’ve learned yet, but still it is a great pleasure to feel

Polonius has sometimes been presented Essay Example for Free

Polonius has sometimes been presented Essay There has been much debate amongst critics and directors alike on the depth of Poloniuss character, and his purpose in the play. There are those, such as critic Myron Taylor, who view him as a more sinister persona, arguing his ineffectuality does not excuse his moral deviousness. Appearance has become his reality, thus implying he is used for menacing dramatic effect. However others take a more sympathetic view, for example Elkin Calhoun Wilson; that dotage repeatedly amuses us in his fondness for lecturing and giving advice, however sound, to his meandering young;, therefore interpreting him as a more bumbling and comical element to an otherwise serious play. Despite understanding both these views I still, like Hamlet, see Polonius as a rash, intruding fool [Act. 3Scene. 4 line33]and believe anything done that may appear enigmatic or ominous can only have occurred unintentionally (in the script) or through exaggeration in directing. Similarly to Wilson, I can see how Polonius would add light-hearted, comic relief to the play, especially when paired with quick-witted Hamlet, highlighting the cracks in Poloniuss delusional wise role he has adopted. Polonius has traditionally been played as a sinister character, with exaggerations on his spying and sneaking around castles, as is portrayed in Franco Zeffirellis version, though many productions in the 20th Century have instead portrayed him as older and more bumbling to bring a comic element to the play. There are two sides of Polonius shown in Act 1 Scene 3 and Act 2 Scene 1. These focus on his relationships with Ophelia and Laertes, and to me portray him as foolish again, though not unintelligent. He appears authoritative Look tot I charge you; come your ways [Scene3 line. 135 to Ophelia] and gives further instructions to Laertes Aboard, aboard.. neither a borrower nor a lender be [lines55+75]. This particular line enforces the idea he is comical/foolish; advising Laertes to leave else hell miss his crossing, yet proceeding to bombard him with a lengthy advisory speech that states what is obvious. It does seem that he is rambling here as well, as of course Laertes is returning to university, not just starting, making the well-meant advice effectively knowledge that Laertes already has. Both his offspring create an impression of having to be patient with him, replying in just short sentences as if to make up for time lost Most humbly do I take leave my lord [Laertes line 81]. The audiences knowledge that he isnt as respected as he thinks himself to be can be humorous, developing an almost bumbling man who is held in higher esteem by himself than even his long-suffering, and in the case of Ophelia, oppressed, children. With Ophelia, there is a significant difference their relationship than that with Laertes; Polonius seems highly insensitive to her feelings, and Ophelias replies become more restrained and subservient. When speaking to Ophelia, for example, Polonius advises her on her relationship with Hamlet Do not believe his vows, for they are brokers [Act 1 sc. 3 line 127]; in Kenneth Branaghs production of the play, Ophelia has already slept with Hamlet, and Branagh makes use of flashbacks in Ophelias mind of their sexual relations as she listens absent-mindedly to her father. This helps back up an image of Polonius as rather ignorant, especially as Ophelias reply is so submissive, building an impression of an advisor of little use to anybody, which in turn strengthens his role as a comic. However, this display of likeability could be argued to be compromised in Act 2 Scene 1 as Polonius plots to send spies after Laertes put on him What forgeries you please, [Act 2 sc. 1 lines19+20], potentially revealing a darker side to him, yet for me this is ruined later on in dialogue And then, sir, doesa this-he does-what was I about to say? suggesting he puts on an act whilst playing up his deviousness, as the inconsistency in language, dashes and faltering punctuation portray an inconsistent mind that runs away too easily and is not to be taken seriously; quite like the character itself: not intended to be a serious one. With relevance to Claudius, when both in a scene, Polonius can either be argued to be more devious or even more of a fool. The former view could have been picked up on because of the spying and meddling that occurs between the two of them, such as in Act 3 Sc. 1 Her father and myself, lawful espials, Will so bestow ourselves [ lines 32+33] and to some may show a more sinister shade to his persona. In Branaghs full-length version, Polonius is shown to be slyer, with the including of his (spying) scene with Reynaldo; a scene some directors cut out to enhance their own, more positive view of the character, due to his scheming. Polonius is in a superior position in the court, which has been argued to be deliberate to use his status power to a menacingly-inclined advantage, but is this because of his wisdom (as critic Harry Levin believes [Polonius is] quotable because of the wisdom of his comments), or because Claudius just needs a friend? There is a theory which might explain his position, interpreting him as someone who once had a great mind, but is now losing control of it. This is Polonius in a more tragic light, though Claudius evidently still relies on him and trusts him, as he follows Poloniuss advice regarding spying, but also agreeing to a meeting between Hamlet and the Queen before Hamlet is sent to England. The latter theory is the viewpoint that perhaps Claudius and Gertrude see him as a fool. When Polonius in Act 2 Sc. 2 gets carried away in his own wordiness Why day is day, night night [line 88] unintentionally, he is opposing himself to the idea of his speech brevity is the soul of wit [line 90], and Gertrude even remarks More matter with less art. [line 95], in other words, bluntly pointing out that Poloniuss act as a wise advisor is conjured by himself; that he is not the mind he thinks himself to be. Act 3 Scene 1 reconfirms my original theory, as Polonius guesses-incorrectly and slightly hypocritically-that the cause of Hamlets madness is down to Ophelias rejection, again giving Hamlet, and the audience, the upper hand yet do I believe The origin and commencement of his grief/ Sprung from neglected love. Even when it is confirmed that hamlets madness has nothing to do with Ophelia, Polonius sticks to his theory despite all evidence pointing to the contrary. Far from appearing sinister then, the two (Claudius and Polonius) together appear foolish, like puppets with Hamlet as their master, manipulating and playing their minds. This is demonstrated earlier in the play, as Polonius tells Ophelia not to believe his vows for they are brokers [Act 1 sc. 3 line 127], yet here, he himself is taken in by Hamlets performance. It is also worth noting that Polonius had previously told Ophelia Affection? Pooh, you speak like a green girl [Act 1 Sc. 3, lines 127, + 101], showing he is proving to be stubborn on a matter he previously disagreed with-and seemed so ready to persuade Ophelia likewise of- himself. Polonius is often contrasted with Hamlet. It could be argued his place in the play is to emphasise Hamlets quick-wittedness and intelligent nature. He seems not to understand the Prince is teasing him conversationally; I did enact Julius Caesar, I was killed I th Capitol; Brutus killed me [Polonius Act 3 Sc. 2lines 105+106] It was a brute part of him to kill so capitol a calf there [Hamlet lines 107+8]. Scenes like this also help to contrast Hamlets sharp dialogue with Poloniuss slow, lengthy style of speech, particularly when he is with the King or Queen and uses it to impress: as Elkin Calhoun Wilson has noticed and over-elaborating it [his wisdom] in speech with the King and Queen. Hamlet further makes Polonius the butt of his jokes in Act 3 Scene 2 By th mass and tis, like a camel indeed [Polonius line 375] Methinks it is like a weasel [Hamlet line 376] and has more fun at the old diplomats expense. It also quite blatantly makes a joke out of Polonius, the laughs in the audience this time actually being against him, as he remains too involved in the sound of his own voice to properly register what Hamlet is saying, establishing him unarguably as a comic character. Hamlet is a character with an excellent command over language in the play though, and is naturally clever without striving to be, whereas Polonius speaks in dragging, slow bouts and wants to be considered wise. There is clearly little respect towards Polonius from Hamlet (you are a fishmonger [Act.2 Sc. 2 line 174], and, as he is the protagonist of the play, this sways the audiences opinion towards him. He is almost too cruel towards him at some points though, e. g. old men have grey beards they have a plentiful lack of wit [Act. 2 Sc. 2 lines 197-201], clearly describing Polonius, and so perhaps enforcing the idea of him as a tragic character. Right until the end, Hamlet still treats Polonius as a second-class person; showing no remorse at his death and branding him a rash, intruding fool [Act 3 Scene 4 line 33] which of course he was. The words intruding convey a completely different meaning to cleverly inquisitive and rash doesnt invite the praise spontaneous would. He was then labelled a fool during his time in the play, and labelled a fool again upon his exit. It is ironic Poloniuss death should be so unceremonious [Act 3 Scene 4, stage directions Exit Hamlet dragging in Polonius line 219] given that his persona in the play was one of elaboration and false grandeur. This is almost like a last, bittersweet laugh against him, exactly the opposite of how he would have liked to have exited, the word dragged being of particular importance, as when performed on stage this would have been so undignified as to have crossed slightly into black humour territory, depending on the director (Ill lug the guts into the neighbour room, Hamlet, Act. 3 Scene. 4, line 213)It is also exposing that Polonius should have been killed from behind the arras, and in a foolish way too. It would have been wiser to remain hidden, and so by shouting, symbolically, perhaps Polonius was revealing the shallowness there was to his sinister persona. Hamlets reaction is one of brevity and disrespect I took thee for thy better [line 134]. However, his death does act as a catalyst for the race towards the ending of the play; Hamlet is sent to England to meet his death, though Rosencrantz and Guildenstern are killed instead. This proceeds to him finally taking revenge on Claudius, and results in the murders of Gertrude, Hamlet, Laertes and Claudius. Whether this increases his worth or not in the play is open to interpretation. Elkin Calhoun Wilson decides Polonius has a minor tragic dimension as well as a major comic boasting [my] eyes catch a more embracive view of him than Hamlets possibly can and with this I can, to an extent, agree. It is tragic he should be cast off in such a way, and in him there was not just the doddering old fool, but also, as Elkin writes, a comic appendage. Overall then, looking at various views and studying the text thoroughly, I can stick by my judgement of Polonius as a foolish, though comic, character. Although considered unimportant by those in the play, I believe him to bring a welcome relief from the drama and tragedy entangled in the plot which would otherwise make for a very depressing production. Of course, it is down to personal interpretation how a director would present the character, but to me the lengthy and self-important dialogue is unavoidable, and the undignified death inevitable, making Polonius -arguably- doomed to lack credible menace void of irony and humour, and therefore set firmly as a foolish prating character. 1999 words Sophie Mayall. Bibliography: Websites used:http://www. metroactive. com/papers/metro/02. 20. 97/branagh-9708. html http://en. wikipedia. org/wiki/Polonius www. jstor. org- Studies in English Literature 1500-1900: Vol. 8, No. 2, Elizabethan and Jacobean England www. jstor. org- Shakespeare Quarterly: Vol. 9, No. 1 (Winter 1958), pp. 83-85 Films: Kenneth Branaghs film version Hamlet: 1996 Franco Zeffirellis film version Hamlet: 1990 Copies of the text: Cambridge School Shakespeare First Edition, published 1994 Heinemann Advanced Shakespeare, published 2000 Journals: Shakespeare Quarterly: Vol. 9 (winter 2005), Vol. 8 No. 2 (spring 1968).

Virtue and Pleasure in Aristotle and Kant

Virtue and Pleasure in Aristotle and Kant The Relation between Virtue and Pleasure in Aristotle and Kant Introduction ‘Every action and choice is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim. (Aristotle: 1094a1-3). Philosophy has always been concerned with trying to determine why we do the actions we do: what are we hoping to achieve by performing certain actions? The above quote is Aristotles opening sentence in the Nicomachean ethics, but how are we actually meant to achieve this good that we are aiming for? Many people in the world would be happy to support the claim that the good is achieved by being virtuous but what exactly does this entail? For Aristotle, ‘moral excellence comes about as a result of habit (Aristotle: 1103a16-17) and ‘happiness is an activity of soul in accordance with complete excellence (Aristotle: 1102a1-2). It then seems we are safe to claim that the good, (â€Å"moral excellence†), corresponds with happiness, but was he right? And does this happiness include pleasure, or is it excluded? Are virtue and pleasure synonymous? Can they even exist harmoniously at all? Throughout the history of thought, philosophers have attempted to discern that element of human nature that can be most aptly described as the action of taking pleasure in doing certain actions, and in the consequences that arise from any given action. The role of virtue in this pleasure process has been assessed and criticised for hundreds of years; does being virtuous give us pleasure, or does pleasure distract us from doing virtuous things? Is happiness the key to a moral life? My aim in this essay is to address these questions, and related questions, according to the philosophies of Kant and Aristotle. In doing so, I aim to discover what the relation between virtue and pleasure really is, according to these two philosophers. My aim is to discover what the role is of both virtue and pleasure, and the connection between them, in the works of both philosophers, and try to establish where the two philosophies align, and where they are incompatible. At first, it seems as though both philosophers are wholly incompatible in their views of where our morality, our motivation to strive for the good, comes from. Even how the two define what the good is seems to differ too much to offer any similarities. As I briefly mentioned in my opening paragraph, for Aristotle, the purpose of human life is the good, and ‘the highest of all goods achievable by action is happiness. And [many] identify living well and faring well with being happy (Aristotle: 1095a16-19). For Kant however, the question of morality is wrapped up in the concept of â€Å"duty† ‘he does the action without any inclination, simply from duty; then the action first has its genuine moral worth (Kant 1997: 4:398). In this essay I will explain exactly what both meant, and critically assess their ideas, with the ultimate goal of somehow reconciling the two seemingly opposing viewpoints. In the process of doing this I will first give an explanation of the foundations of these views what part of each philosophers lifes work these ideas about morality have arisen from. Background When examining any philosophical theory I think it is of vital importance to understand how those particular ideas have been formed what part of the writers thought and theories have these ideas originated from? In this section, I will give a brief overview of whereabouts in their respective works do Kant and Aristotle expound their views on morality, in reference to both pleasure and virtue. Aristotles Nicomachean ethics is part of his practical philosophy (along with his Eudemian ethics), and is primarily a search for what the ultimate goal of human life is. Aristotle was a student of Plato, and as such was likely to have been influenced by his philosophy. It is nothing new to philosophy to be preoccupied with morality. Arguably Platos greatest work, The Republic is fundamentally an inquiry into morality and justice, and what sort of society would be best for cultivating â€Å"the moral man†. In book II of The Republic, Plato tells a story of the mythical ring of Gyges, which is a ring that renders the wearer invisible. Glaucon (the teller of this story in the dialogue) claims that no man, no matter how virtuous or just he is, could resist acting immorally if there was no danger of punishment (Plato: 359c-360c). Glaucon does not believe that any man who had no consequences to face would be moral his claim is that we are moral because society forces us to be so, through fear of being reprimanded. In this case, morality becomes a social construct, and has nothing to do with the singular man who would dismiss moral behaviour in an instant if he believed he could avoid castigation. Aristotles ethics do not follow this way of reasoning, he believes that man can be moral within himself, and also that a man is not virtuous simply by performing virtuous actions, ‘his action must [also] proceed from a firm and unchangeable character (Aristotle: 1105a32-33). Aristotle is often misquoted about what he really meant, due to a mistranslation of the original Greek. Aristotle describes the goal of human life as eudaimonia, which is oft translated as happiness. However, the original meaning of this word is something more akin to being ‘blessed as regards ones own spirit (Pakaluk 2005: 47), or more literally, human flourishing. Pakaluk (2005) goes on to explain the fundamental differences between our commonplace definition of happiness and how we must understand it as a translation of eudaimonia. Most importantly we must understand that Aristotles happiness is not a hedonistic happiness where ‘pleasure is regarded as the chief good, or the proper end of act ion (OED 1989). Eudaimonia is a stable, lasting condition, one that does not fluctuate according to day-to-day events it is an ultimate goal rather than a temporary one. It is also objectively universal it is not a subjective condition based upon the wants of each individual it is a state of being, not a mood or inclination, which is similar for all human beings and is characterised as living well ‘the happy man lives well and fares well (Aristotle: 1098b20). Aristotles definition of virtue is also similarly misunderstood. The original Greek is arete which means ‘any sort of excellence or distinctive power (Pakaluk 2005: 5). Thus being a virtuous person means possessing a certain sort of excellence (of character) which leads us to act virtuously. This form of morality bases the value of any action on the character of the agent an agent must be ‘a certain type of person who will no doubt manifest his or her being in actions or non-actions (Pojman 2002: 160). We cannot take morality from the actions in themselves, because virtue can be demonstrated through the conscious omission of any certain action morality must instead be based upon the agent. For Kant, his views of how pleasure can affect the goodness, or virtue, of any action can be found most clearly in The Groundwork of the Metaphysics of Morals. The Groundwork (1786) comes between the two different versions of the Critique of Pure Reason that were published (1781 and 1787), and there is certainly a crossover of concepts, with Kant utilising some of the arguments of the Critique in the Groundwork. Namely, his distinction between the noumenal and phenomenal worlds, respectively, the world as it is in itself and the world as it appears to us. This distinction between the true essence of things, and their appearances provides us with ‘two standpoints from which [man] can regard himself and cognize laws for all of his actions (Kant 1987: 4:452). The aim of the Groundwork is to ‘proceed analytically from common cognition to the determination of its supreme principle (Kant 1997: 4:392). In other words, Kant wants to start from the common perception that every action has some sort of moral value and discover what the underlying principle of morality is, that causes this presupposition. This supreme principle that we uncover must be a synthetic a priori one we must be able to deduce it from what we already know, because we are trying to discern how we ought to be from the evidence of how we are. The Groundwork is the quest to discover what this principle is. According to Kant a virtuous person is someone who performs the right actions for the right reasons (which seems to be similar with Aristotles view the action itself does not hold any value the value instead lies within the agents intent). A person who acts thus demonstrates a good will, which is the only thing to which we attribute total merit ‘It is impossible to think of anything that could be considered good without limitation except a good will (Kant 1997: 4:393). This good will possesses worth completely independently of any circumstances, both the means and the ends are good. ‘Even if this will should yet achieve nothing, then [it is still] something that has it full worth in itself In other words, the good will does not need to achieve its end in order to be good, merely the attempt is so. Kant then introduces the concept of duty in order to explain how we are able to manifest the good will in our actions. The concept of duty ‘contains that of a good will though under certain subjective limitations and hindrances, which, however, far from concealing it and making in unrecognizable, rather bring it out by contrast and make it shine forth all the more brightly (Kant 1997: 4:397). If we do our duty from duty (i.e. for its own sake, because it is the right thing to do, rather than due to some other inclination or motivating desire) then we are doing the right actions for the right reasons we are being virtuous. Kant uses formulations of his categorical imperative in order to demonstrate how we can determine what our duty is, although I will not go into them in this chapter. Kant shows that any system used to deduce our duty must be categorical, and not hypothetical, because a hypothetical imperative tells you how to achieve a certain end if you will x, then you must also will y in order to be able to achieve x. A hypothetical imperative is conditional, it depends on something else. A categorical imperative cannot be so it tells us what we ought to do unconditionally, not on the condition of something else. Kant uses his formulations of the categorical imperative in order to demonstrate when we can say an act is done from duty or not. If an act is done from duty for dutys sake, then it is a virtuous action, if not, then it is not, even if the action is not necessarily â€Å"bad†. Virtue and Pleasure in Aristotle Virtue can be taken to have several different meanings; the dictionary definition is ‘conformity of life and conduct with the principles of morality; voluntary observance of the recognized moral laws or standards of right conduct; abstention on moral grounds from any form of wrong-doing or vice (OED 1989). For Aristotle the idea of virtue is the mean between two vices, stray but a little from the middle, and you are no longer being wholly virtuous. This Aristotelian view of virtue is often seen as in direct opposition to the Kantian view of virtue that the virtuous man is the man who acts solely from the motivation of wanting to do his duty, without enjoying the act at all. I will explain in full whether this common view of Kantian ethics is correct in the following chapter, and in this chapter I will explain what I mean by my definition of Aristotelian virtue, and exactly what that signifies in relation to pleasure. Aristotles ethics are usually defined as virtue ethics they are agent centred, and depend (like Kant) not on the act that is done, but instead on what sort of person we need to be, what sort of character we need to have, in order to be able to commit virtuous acts. Aristotle starts off the Nicomachean ethics by trying to discern what the goal of human life is, and in book one manages to come up with what standards he thinks this goal must adhere to what are the characteristics this ultimate goal must have in order to be classed as such? Aristotle states that ‘we call complete without qualification that which is always desirable in itself and never for the sake of something else. Now such a thing happiness, above all else, is held to be: for this we choose always for itself and never for the sake of something else (Aristotle: 1097a34-1097b1). Our ultimate goal, the highest good, must be desired for itself only, and not as a means to something else. Aristotle refers to this ultimate goal of human life as eudaimonia, but what does this really mean? Does eudaimonia equate to hedonistic pleasure? Accordingly to Aristotle, eudaimonia is not synonymous with pleasure, he states that ‘happiness is an activity of soul in accordance with complete excellence (Aristotle: 1102a1-2), so happiness is the achievement of pure excellence, or of complete virtuousness. Human flourishing is what we achieve when we successfully fulfil the human function when we excel at what it is that makes us distinctly human. This means, that in order to understand this ‘human flourishing which is the ultimate goal of human life, we also need to understand the function of human beings ‘Presumably, however, to say that happiness is the chief good seems a platitude, and a clearer account of what it is is still desired. This might perhaps be given, if we could first ascertain the function of man. (Aristotle: 1097b22-25). Aristotle believed that everything in the world has an â€Å"ergon†, a function, which is ‘that for the sake of which it exists; therefore the achieving of this work, or, more precisely, its doing so well, is its good; but only a good thing of a kind achieves its function well (Pakaluk 2005: 75). For example, the function of a knife is to cut things, so a good knife must be able to cut things well, therefore a good knife must be sharp. If there is to be a human function, then it will be what makes us essentially human what it is that separates us from everything el se in the world the thing that we are best capable of. But what makes Aristotle believe that humans necessarily have to have a function? Aristotle claims that it is merely common sense that man should have a function, because everything else in the world does ‘Have the carpenter, then, and the tanner certain functions or activities, and man has none? Is he naturally functionless? (Aristotle: 1097b29-30). It seems clear that man must have a function just as any other thing does. So what is this function? If something only achieves its function well if it possesses the certain virtues that make it a good thing of its kind (like sharpness for the knife) then the human function must be something that is best achieved by humans more than anything else in the world. Or even, it may be something that is only achievable by human beings. ‘A virtue is a trait that makes a thing of a certain kind good and in view of which we call a thing of that kind â€Å"good†. (Pakaluk 2005: 75). In this way, Aristotles function argument follows on to an investigation into what qualities human beings possess, what virtues they possess in their character, that makes them distinctively human. In order to find out what the human function is, we need to find something that is distinctive to humans. It cannot be merely living, as that is shared with even plants, and it cannot be perception, because although that rules out plants, it still includes the animal kingdom. Instead the human function must be ‘an active life of the element that has a rational principle (Aristotle: 1098a3-4). In other words the human function, that element of human beings which is characteristic to us alone, is our capability to reason; our rationality. Of course, this definition of the human function as rationality causes some problems in the case of people who have diminished rationality what does this mean for them? Take, for example, the mentally handicapped who have reduced capacities of reason through no fault of their own are they really less capable of living fulfilling and flourishing lives than â€Å"normal† people? Are they â€Å"less good†? It seems as though, according to this argument, we are required to count them as worth less. However, I will not dwell on this problem, as I am more concerned with what this idea of a function implies for the role of pleasure in Aristotles ethics. What then, does it mean that the human function is our capacity to reason? The human function is what we must achieve excellence in, in order to be â€Å"good† (just as the knife must achieve excellence in its function of sharpness, in order to be a good knife). This means that morality, and consequently virtue, are intrinsically linked to the human function, to our rationality it is our reason that allows us to achieve virtue. We must use our reason in order to discern what is virtuous. Our function of rationality is what allows us to achieve our excellence, to achieve our virtue. So how does our reason allow us to achieve our virtue? It allows us to choose whatever course of action we feel would allow us best to achieve our happiness, our telos (ultimate goal). Hursthouse (1991) reads Aristotle as meaning that an action is regarded as â€Å"right† because it is what a virtuous person would choose to do, but is it not the other way round? Does a virtuous person not choose to do certain acts because they are good? This problem is obviously reminiscent of Euthyphros dilemma from the platonic dialogue of the same name is a certain act considered good because God says it is so, or does God say it is so because it is good. For Aristotle the ability to choose the morally right action in any situation is an ability to follow the moral mean ‘that moral excellence is a mean, then, and in what sense is it so, and that it is a mean between two vices, the one involving excess, the other deficiency (Aristotle: 1109a1-3). So for example, the virtue of bravery is the mean between cowardice and rashness. Aristotle also states that virtue is dependent on our character if we have the right character we will be predisposed to commit actions of the right sort. ‘Moral excellence comes about as a result of habit states arise out of like activities. This is why the activities we exhibit must be of a certain kind (Aristotle: 1103b20-22). Therefore, if we habitually perform the right sort of action, then we will generate the right sort of character, thus enabling us to almost automatically choose the correct action, which sits in the middle of this scale between virtue and vice. Our eudaimonia is more and m ore fulfilled by each instance in which our character â€Å"automatically† chooses the virtuous action. Does this idea of virtue as the mean between two vices imply that pleasure is then a vice, being the vice at one end of the scale of the virtue of moderation, whilst the other end is despair? A virtue can be best described as the course of action that allows us to achieve our eudaimonia. So is pleasure more suited to this task than despair (if we take despair to be the other end of the scale)? Would the mean on the scale in actuality lie closer to the end of pleasure than the other? Is this a purely arithmetical mean, the exact midpoint between two extremes, or is it something more flexible? Just as everyone requires different amounts of food in their everyday life (such that everyones â€Å"mean† between scarcity and gluttony differs), would it not make sense that the mean of enjoyment is different for everyone as well? Such that enjoyment of life, whilst it does not mean a slavish commitment to complete hedonistic pleasure, could mean that pleasure does play an important rol e in our lives. I believe that Aristotle would agree with me here, since he states that ‘no one nature or state is or is thought the best for all, neither do all pursue the same pleasure (Aristotle: 1153b29-30). In other words, we do not all desire the same pleasures to the same degree, instead we pursue only those pleasures which are best suited to helping each of us, as an individual, to achieve our eudaimonia. We can therefore agree with Shermans reading of Aristotle, that ‘moral habituation is the cultivation of fine (or noble) pleasures and pains (Sherman 1989: 190). In this way, virtuousness does not mean a complete abandonment of all pleasure, but instead tells us that we should be interested in only those pleasures which are â€Å"worthy† of the rational mind. In some ways this bears similarity with Mills recalculation of Benthams utilitarianism that some pleasures (of the intellect) are worth more in the hedonic calculus than mere physical pleasures (Mill 2001). However, appreciation of the right pleasures is a taught skill also. By that I mean one of habit, such as virtue is according to Aristotle, and as such ‘we ought to have been brought up in a particular way from our very youth, as Plato says, so as both to delight in and to be pained in the things that we ought (Aristotle: 1104b11-13). What is slightly problematic is that Aristotle gives two seemingly wholly different accounts of what pleasure is. In Book II he states that ‘it is on account of pleasure that we do bad things (Aristotle: 1104b10), by this meaning that a love of pleasure for itself will lead us to ignore the virtuous path and live a life of pure hedonism, thus failing to achieve our telos of eudaimonia. In Book VII he states that ‘the view that pleasures are bad because some pleasant things are unhealthy is like saying that healthy things are bad because some healthy things are bad for the pocket (Aristotle: 1153a17-18). This view is nonsensical, and would lead us to having to avoiding almost every type of activity. Some pleasures are bad, but this does not necessarily make all pleasures bad. However, whilst these two accounts do differ, there is a common theme between them, which is that pleasure is not necessarily bad, and can exist in harmony with virtue. However, we need to qualify exactly what pleasures we mean here, as not all pleasure can be called good. Annas (1980) interprets Aristotle as believing that pleasure is only good when done by the virtuousness man, because the habit of his character will lead him to only choose to act on those pleasures which are virtuous ‘it is right for the good man to seek pleasure; pleasure will point him in the right direction. (Annas 1980: 286). Whereas the man who is immoral in habit will only persue those pleasures which ‘confirm the deplorable tendencies of [him], since it will strengthen his habits of wickedness and weakness (Annas 1980: 286-7). Here, the important point is not that we need to avoid pleasure, but that we need to be sure that we are pursuing the right kind of pleasure before we act upon it the pl easure of the virtuous man, not the deplorable man. The obvious problem with this interpretation is that Annas at first glance seems to be claiming that only a good person can access pleasure in a good way. Where does this leave the immoral man who wishes to reform his character? Is there no possibility that he will be able to choose those pleasures that are good for his character? Is this what Aristotle is really saying when he claims that virtue is a matter of habit, of character? ‘If the things [the good man] finds tiresome seem pleasant to someone, that is nothing surprising; for men may be ruined and spoilt in many ways; but the things are not pleasant, but only pleasant to these people and to people in this condition. (Aristotle: 1176a19-22). This quote for one certainly seems to be suggesting that the virtuous man will be able to steer clear of immoral pleasures, whilst the immoral man will not. Aristotle emphasizes several times the fact that his ethics is based upon repeated behaviour, on habit, and ‘a short time [or virtuousness], does not make a man blessed or happy (Aristotle: 1098a18-19). What this means is that a period of immorality in a mans life does not necessarily preclude him from ever achieving his eudaimonia, and similarly, a brief period of virtuousness does not make a man wholly virtuous. Aristotles ethics is a system of right and wrong that demonstrates itself through habit, and habits can change, although it may be hard to dispose of bad habits, of immoral habits, because ‘it has grown up with us all from our infancy; this is why it is difficult to rub off this passion [for immoral pleasures] (Aristotle:1105a2-3). This does not mean that it is impossible, indeed it must be possible to change our character, otherwise what we are taught in our youth would be how we remain for life, meaning that whether we become a good or a bad person depends mor e on our teachers, rather than any attempt at morality by ourselves. We cannot be deprived of a chance at our eudaimonia just because we fail to receive the right training of character in our youth. It must be possible to reform and for the immoral man to pursue good pleasure or how else can he become a man who chooses only good pleasures out of habit? Some might claim that this seems unfair. If moral virtue is merely an act brought about by habit, then it is far easier for the good man to be virtuous that it is for the bad man to be so so where is the incentive for the bad man to change his ways and attempt to cultivate the right sort of character in order to be good by habit? But ‘even the good is better when it is harder (Aristotle: 1105a10), and the bad man will be rewarded if he perseveres. If a bad man successfully changes his character to that of the virtuous man, then he is satisfying the human function, the human ergon, and he will be able to achieve the ultimate telos for human beings eudaimonia his human flourishing. The incentive for the bad man to change his ways, no matter how difficult it may be, is that he will achieve the ultimate goal of complete happiness. In this way does the right sort of pleasure, lead first to the cultivation of a habit of character of complete excellence or virtue, which in turn then leads to ultimate happiness. However, as Hutchinson (1986) points out, there is a problem with this idea that, ultimately, restraint over which pleasures we decide to pursue is how we describe virtue. If ‘discipline produces virtue and, when misguided, defect of character, by means of pleasure and pain, the virtues (and vices) are dispositions for enjoying and disliking things (Hutchinson 1986: 79). Hutchinson goes on to state that this cannot be so, because children are rewarded in the study of arithmetic through pleasure and pain. So then ‘arithmetical skill is a disposition to enjoy or dislike certain mathematical operations. And that is not true; it is simply a disposition to come to the right answer (Hutchinson 1986: 79). For Hutchinson Aristotles argument is unsuccessful merely because it is too vague, a vagueness which allows for the arithmetical comparison to be made, and this would not be a fault suffered if the argument was constructed with more care. Ultimately, this means that although th e argument is open to criticism, it leaves Aristotle quite confident in his claim that virtue is a form of character, created by the repeated habit of choosing the correct moral path that of the virtue at the mean point between two vices. And it is this mean point which will ultimately lead to eudaimonia. As long as pleasure is taken in moderation, it can still be synonymous with virtue, and allows for pleasure to be a part of our eudaimonia, the ultimate goal of human flourishing. Virtue and Pleasure in Kant For Kant being virtuous means acting in accordance with duty, for dutys sake, and not due to some other motivation in the place of duty (even if the same action would result).There are some philosophers (I will go into detail further on) who have claimed that Kants notion of duty eliminates the possibility of pleasure that is, if you take pleasure in any said action, it eliminates any dutiful intent that was previously present. However, I do not believe this is actually what Kant meant, and in this chapter I will explain why I believe this and attempt to elucidate exactly what Kant meant when he talked about duty, and the implications this has for our conception of pleasure. For Kant, an action can only have moral worth (i.e. be virtuous) if and only if it is done from duty, for dutys sake. So, in order to understand exactly when we can claim under Kants theory that we are being virtuous, we need to understand exactly how we are meant to do our duty, and to do this, we need to examine the categorical imperative. Although Kant does state that there is only one categorical imperative, ‘he offers three different formulas of that law (Sullivan 1989: 149) so sometimes in philosophy the term is used more generally to describe these three formulas (and their associated examples) as a whole, rather than just the first formula by itself. Kant states that ‘there is, therefore, only a single categorical imperative (Kant 1987: 4:421), but what is it, and how does he come to this conclusion? As I mentioned before, any categorical imperative must be synthetic because defining our morality depends on being able to formulate a synthetic a priori principle. A synthetic principle adds something new to our knowledge, and if it is also a priori, it means that this new knowledge does not depend on experience we are able to deduce this synthetic principle independently of any particular experience; we are able to deduce it by examining what we already know to be true about the world. This is because, for Kant, moral judgements are based on how the world ought to be, not how it is, so we cannot depend on our experiences of the world as it is to show us how the world should instead be. Morality cannot be based on experience, because we need an ethical theory that is capable of telling us what we should do, even in entirely n ew circumstances. The categorical imperative is essentially a law, because while everything in the world is subject to the laws of nature, only rational beings possess autonomy, possess a â€Å"(free) will†, so are capable of choosing to act according to any given law. ‘The idea of an objective principle in so far as it is compelling to the will, is called a command of reason, and the formula of the command is called an imperative. (Russell 2007: 644) Therefore, a theory of practical morality would be a theory of commands about how to act according to certain laws. A theory of morality would be a theory consisting of imperatives. Kant refers to his categorical imperative as the only one, because ‘logically there can be only one ultimate moral law [although] each of the three formulas emphasizes a different aspect of the same moral law (Sullivan 1989: 49). The aim of the Groundwork is to prove that such a principle (what Kant calls the categorical imperative) does exist. Such a principle would be the supreme principle of morality (Kant 1997: 4:392), in other words, the categorical imperative is synonymous with morality. Kant describes the categorical imperative, through three different formulas. The first is the formula of the universal law ‘act only in accordance with the maxim through which you can at the same time will that it become a universal law (Kant 1997: 4:421). This law is Kants ‘single categorical imperative (Kant 1997: 4:421); however this is not exactly what our duty is, since the ‘universality of law in accordance with which effects take place constitutes what is properly called nature. (Kant 1997: 4:421). This means that in order for something to be our duty, it must be determined in accordance with universal laws, because duty is not subjective to each individual, but is something that is the same fo r all rational beings, in so far as we are rational. This means that our duty can and should be phrased as: ‘act as if the maxim of your action were to become by your will a universal law of nature. (Kant 1997: 4:421). Kant uses four examples Virtue and Pleasure in Aristotle and Kant Virtue and Pleasure in Aristotle and Kant The Relation between Virtue and Pleasure in Aristotle and Kant Introduction ‘Every action and choice is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim. (Aristotle: 1094a1-3). Philosophy has always been concerned with trying to determine why we do the actions we do: what are we hoping to achieve by performing certain actions? The above quote is Aristotles opening sentence in the Nicomachean ethics, but how are we actually meant to achieve this good that we are aiming for? Many people in the world would be happy to support the claim that the good is achieved by being virtuous but what exactly does this entail? For Aristotle, ‘moral excellence comes about as a result of habit (Aristotle: 1103a16-17) and ‘happiness is an activity of soul in accordance with complete excellence (Aristotle: 1102a1-2). It then seems we are safe to claim that the good, (â€Å"moral excellence†), corresponds with happiness, but was he right? And does this happiness include pleasure, or is it excluded? Are virtue and pleasure synonymous? Can they even exist harmoniously at all? Throughout the history of thought, philosophers have attempted to discern that element of human nature that can be most aptly described as the action of taking pleasure in doing certain actions, and in the consequences that arise from any given action. The role of virtue in this pleasure process has been assessed and criticised for hundreds of years; does being virtuous give us pleasure, or does pleasure distract us from doing virtuous things? Is happiness the key to a moral life? My aim in this essay is to address these questions, and related questions, according to the philosophies of Kant and Aristotle. In doing so, I aim to discover what the relation between virtue and pleasure really is, according to these two philosophers. My aim is to discover what the role is of both virtue and pleasure, and the connection between them, in the works of both philosophers, and try to establish where the two philosophies align, and where they are incompatible. At first, it seems as though both philosophers are wholly incompatible in their views of where our morality, our motivation to strive for the good, comes from. Even how the two define what the good is seems to differ too much to offer any similarities. As I briefly mentioned in my opening paragraph, for Aristotle, the purpose of human life is the good, and ‘the highest of all goods achievable by action is happiness. And [many] identify living well and faring well with being happy (Aristotle: 1095a16-19). For Kant however, the question of morality is wrapped up in the concept of â€Å"duty† ‘he does the action without any inclination, simply from duty; then the action first has its genuine moral worth (Kant 1997: 4:398). In this essay I will explain exactly what both meant, and critically assess their ideas, with the ultimate goal of somehow reconciling the two seemingly opposing viewpoints. In the process of doing this I will first give an explanation of the foundations of these views what part of each philosophers lifes work these ideas about morality have arisen from. Background When examining any philosophical theory I think it is of vital importance to understand how those particular ideas have been formed what part of the writers thought and theories have these ideas originated from? In this section, I will give a brief overview of whereabouts in their respective works do Kant and Aristotle expound their views on morality, in reference to both pleasure and virtue. Aristotles Nicomachean ethics is part of his practical philosophy (along with his Eudemian ethics), and is primarily a search for what the ultimate goal of human life is. Aristotle was a student of Plato, and as such was likely to have been influenced by his philosophy. It is nothing new to philosophy to be preoccupied with morality. Arguably Platos greatest work, The Republic is fundamentally an inquiry into morality and justice, and what sort of society would be best for cultivating â€Å"the moral man†. In book II of The Republic, Plato tells a story of the mythical ring of Gyges, which is a ring that renders the wearer invisible. Glaucon (the teller of this story in the dialogue) claims that no man, no matter how virtuous or just he is, could resist acting immorally if there was no danger of punishment (Plato: 359c-360c). Glaucon does not believe that any man who had no consequences to face would be moral his claim is that we are moral because society forces us to be so, through fear of being reprimanded. In this case, morality becomes a social construct, and has nothing to do with the singular man who would dismiss moral behaviour in an instant if he believed he could avoid castigation. Aristotles ethics do not follow this way of reasoning, he believes that man can be moral within himself, and also that a man is not virtuous simply by performing virtuous actions, ‘his action must [also] proceed from a firm and unchangeable character (Aristotle: 1105a32-33). Aristotle is often misquoted about what he really meant, due to a mistranslation of the original Greek. Aristotle describes the goal of human life as eudaimonia, which is oft translated as happiness. However, the original meaning of this word is something more akin to being ‘blessed as regards ones own spirit (Pakaluk 2005: 47), or more literally, human flourishing. Pakaluk (2005) goes on to explain the fundamental differences between our commonplace definition of happiness and how we must understand it as a translation of eudaimonia. Most importantly we must understand that Aristotles happiness is not a hedonistic happiness where ‘pleasure is regarded as the chief good, or the proper end of act ion (OED 1989). Eudaimonia is a stable, lasting condition, one that does not fluctuate according to day-to-day events it is an ultimate goal rather than a temporary one. It is also objectively universal it is not a subjective condition based upon the wants of each individual it is a state of being, not a mood or inclination, which is similar for all human beings and is characterised as living well ‘the happy man lives well and fares well (Aristotle: 1098b20). Aristotles definition of virtue is also similarly misunderstood. The original Greek is arete which means ‘any sort of excellence or distinctive power (Pakaluk 2005: 5). Thus being a virtuous person means possessing a certain sort of excellence (of character) which leads us to act virtuously. This form of morality bases the value of any action on the character of the agent an agent must be ‘a certain type of person who will no doubt manifest his or her being in actions or non-actions (Pojman 2002: 160). We cannot take morality from the actions in themselves, because virtue can be demonstrated through the conscious omission of any certain action morality must instead be based upon the agent. For Kant, his views of how pleasure can affect the goodness, or virtue, of any action can be found most clearly in The Groundwork of the Metaphysics of Morals. The Groundwork (1786) comes between the two different versions of the Critique of Pure Reason that were published (1781 and 1787), and there is certainly a crossover of concepts, with Kant utilising some of the arguments of the Critique in the Groundwork. Namely, his distinction between the noumenal and phenomenal worlds, respectively, the world as it is in itself and the world as it appears to us. This distinction between the true essence of things, and their appearances provides us with ‘two standpoints from which [man] can regard himself and cognize laws for all of his actions (Kant 1987: 4:452). The aim of the Groundwork is to ‘proceed analytically from common cognition to the determination of its supreme principle (Kant 1997: 4:392). In other words, Kant wants to start from the common perception that every action has some sort of moral value and discover what the underlying principle of morality is, that causes this presupposition. This supreme principle that we uncover must be a synthetic a priori one we must be able to deduce it from what we already know, because we are trying to discern how we ought to be from the evidence of how we are. The Groundwork is the quest to discover what this principle is. According to Kant a virtuous person is someone who performs the right actions for the right reasons (which seems to be similar with Aristotles view the action itself does not hold any value the value instead lies within the agents intent). A person who acts thus demonstrates a good will, which is the only thing to which we attribute total merit ‘It is impossible to think of anything that could be considered good without limitation except a good will (Kant 1997: 4:393). This good will possesses worth completely independently of any circumstances, both the means and the ends are good. ‘Even if this will should yet achieve nothing, then [it is still] something that has it full worth in itself In other words, the good will does not need to achieve its end in order to be good, merely the attempt is so. Kant then introduces the concept of duty in order to explain how we are able to manifest the good will in our actions. The concept of duty ‘contains that of a good will though under certain subjective limitations and hindrances, which, however, far from concealing it and making in unrecognizable, rather bring it out by contrast and make it shine forth all the more brightly (Kant 1997: 4:397). If we do our duty from duty (i.e. for its own sake, because it is the right thing to do, rather than due to some other inclination or motivating desire) then we are doing the right actions for the right reasons we are being virtuous. Kant uses formulations of his categorical imperative in order to demonstrate how we can determine what our duty is, although I will not go into them in this chapter. Kant shows that any system used to deduce our duty must be categorical, and not hypothetical, because a hypothetical imperative tells you how to achieve a certain end if you will x, then you must also will y in order to be able to achieve x. A hypothetical imperative is conditional, it depends on something else. A categorical imperative cannot be so it tells us what we ought to do unconditionally, not on the condition of something else. Kant uses his formulations of the categorical imperative in order to demonstrate when we can say an act is done from duty or not. If an act is done from duty for dutys sake, then it is a virtuous action, if not, then it is not, even if the action is not necessarily â€Å"bad†. Virtue and Pleasure in Aristotle Virtue can be taken to have several different meanings; the dictionary definition is ‘conformity of life and conduct with the principles of morality; voluntary observance of the recognized moral laws or standards of right conduct; abstention on moral grounds from any form of wrong-doing or vice (OED 1989). For Aristotle the idea of virtue is the mean between two vices, stray but a little from the middle, and you are no longer being wholly virtuous. This Aristotelian view of virtue is often seen as in direct opposition to the Kantian view of virtue that the virtuous man is the man who acts solely from the motivation of wanting to do his duty, without enjoying the act at all. I will explain in full whether this common view of Kantian ethics is correct in the following chapter, and in this chapter I will explain what I mean by my definition of Aristotelian virtue, and exactly what that signifies in relation to pleasure. Aristotles ethics are usually defined as virtue ethics they are agent centred, and depend (like Kant) not on the act that is done, but instead on what sort of person we need to be, what sort of character we need to have, in order to be able to commit virtuous acts. Aristotle starts off the Nicomachean ethics by trying to discern what the goal of human life is, and in book one manages to come up with what standards he thinks this goal must adhere to what are the characteristics this ultimate goal must have in order to be classed as such? Aristotle states that ‘we call complete without qualification that which is always desirable in itself and never for the sake of something else. Now such a thing happiness, above all else, is held to be: for this we choose always for itself and never for the sake of something else (Aristotle: 1097a34-1097b1). Our ultimate goal, the highest good, must be desired for itself only, and not as a means to something else. Aristotle refers to this ultimate goal of human life as eudaimonia, but what does this really mean? Does eudaimonia equate to hedonistic pleasure? Accordingly to Aristotle, eudaimonia is not synonymous with pleasure, he states that ‘happiness is an activity of soul in accordance with complete excellence (Aristotle: 1102a1-2), so happiness is the achievement of pure excellence, or of complete virtuousness. Human flourishing is what we achieve when we successfully fulfil the human function when we excel at what it is that makes us distinctly human. This means, that in order to understand this ‘human flourishing which is the ultimate goal of human life, we also need to understand the function of human beings ‘Presumably, however, to say that happiness is the chief good seems a platitude, and a clearer account of what it is is still desired. This might perhaps be given, if we could first ascertain the function of man. (Aristotle: 1097b22-25). Aristotle believed that everything in the world has an â€Å"ergon†, a function, which is ‘that for the sake of which it exists; therefore the achieving of this work, or, more precisely, its doing so well, is its good; but only a good thing of a kind achieves its function well (Pakaluk 2005: 75). For example, the function of a knife is to cut things, so a good knife must be able to cut things well, therefore a good knife must be sharp. If there is to be a human function, then it will be what makes us essentially human what it is that separates us from everything el se in the world the thing that we are best capable of. But what makes Aristotle believe that humans necessarily have to have a function? Aristotle claims that it is merely common sense that man should have a function, because everything else in the world does ‘Have the carpenter, then, and the tanner certain functions or activities, and man has none? Is he naturally functionless? (Aristotle: 1097b29-30). It seems clear that man must have a function just as any other thing does. So what is this function? If something only achieves its function well if it possesses the certain virtues that make it a good thing of its kind (like sharpness for the knife) then the human function must be something that is best achieved by humans more than anything else in the world. Or even, it may be something that is only achievable by human beings. ‘A virtue is a trait that makes a thing of a certain kind good and in view of which we call a thing of that kind â€Å"good†. (Pakaluk 2005: 75). In this way, Aristotles function argument follows on to an investigation into what qualities human beings possess, what virtues they possess in their character, that makes them distinctively human. In order to find out what the human function is, we need to find something that is distinctive to humans. It cannot be merely living, as that is shared with even plants, and it cannot be perception, because although that rules out plants, it still includes the animal kingdom. Instead the human function must be ‘an active life of the element that has a rational principle (Aristotle: 1098a3-4). In other words the human function, that element of human beings which is characteristic to us alone, is our capability to reason; our rationality. Of course, this definition of the human function as rationality causes some problems in the case of people who have diminished rationality what does this mean for them? Take, for example, the mentally handicapped who have reduced capacities of reason through no fault of their own are they really less capable of living fulfilling and flourishing lives than â€Å"normal† people? Are they â€Å"less good†? It seems as though, according to this argument, we are required to count them as worth less. However, I will not dwell on this problem, as I am more concerned with what this idea of a function implies for the role of pleasure in Aristotles ethics. What then, does it mean that the human function is our capacity to reason? The human function is what we must achieve excellence in, in order to be â€Å"good† (just as the knife must achieve excellence in its function of sharpness, in order to be a good knife). This means that morality, and consequently virtue, are intrinsically linked to the human function, to our rationality it is our reason that allows us to achieve virtue. We must use our reason in order to discern what is virtuous. Our function of rationality is what allows us to achieve our excellence, to achieve our virtue. So how does our reason allow us to achieve our virtue? It allows us to choose whatever course of action we feel would allow us best to achieve our happiness, our telos (ultimate goal). Hursthouse (1991) reads Aristotle as meaning that an action is regarded as â€Å"right† because it is what a virtuous person would choose to do, but is it not the other way round? Does a virtuous person not choose to do certain acts because they are good? This problem is obviously reminiscent of Euthyphros dilemma from the platonic dialogue of the same name is a certain act considered good because God says it is so, or does God say it is so because it is good. For Aristotle the ability to choose the morally right action in any situation is an ability to follow the moral mean ‘that moral excellence is a mean, then, and in what sense is it so, and that it is a mean between two vices, the one involving excess, the other deficiency (Aristotle: 1109a1-3). So for example, the virtue of bravery is the mean between cowardice and rashness. Aristotle also states that virtue is dependent on our character if we have the right character we will be predisposed to commit actions of the right sort. ‘Moral excellence comes about as a result of habit states arise out of like activities. This is why the activities we exhibit must be of a certain kind (Aristotle: 1103b20-22). Therefore, if we habitually perform the right sort of action, then we will generate the right sort of character, thus enabling us to almost automatically choose the correct action, which sits in the middle of this scale between virtue and vice. Our eudaimonia is more and m ore fulfilled by each instance in which our character â€Å"automatically† chooses the virtuous action. Does this idea of virtue as the mean between two vices imply that pleasure is then a vice, being the vice at one end of the scale of the virtue of moderation, whilst the other end is despair? A virtue can be best described as the course of action that allows us to achieve our eudaimonia. So is pleasure more suited to this task than despair (if we take despair to be the other end of the scale)? Would the mean on the scale in actuality lie closer to the end of pleasure than the other? Is this a purely arithmetical mean, the exact midpoint between two extremes, or is it something more flexible? Just as everyone requires different amounts of food in their everyday life (such that everyones â€Å"mean† between scarcity and gluttony differs), would it not make sense that the mean of enjoyment is different for everyone as well? Such that enjoyment of life, whilst it does not mean a slavish commitment to complete hedonistic pleasure, could mean that pleasure does play an important rol e in our lives. I believe that Aristotle would agree with me here, since he states that ‘no one nature or state is or is thought the best for all, neither do all pursue the same pleasure (Aristotle: 1153b29-30). In other words, we do not all desire the same pleasures to the same degree, instead we pursue only those pleasures which are best suited to helping each of us, as an individual, to achieve our eudaimonia. We can therefore agree with Shermans reading of Aristotle, that ‘moral habituation is the cultivation of fine (or noble) pleasures and pains (Sherman 1989: 190). In this way, virtuousness does not mean a complete abandonment of all pleasure, but instead tells us that we should be interested in only those pleasures which are â€Å"worthy† of the rational mind. In some ways this bears similarity with Mills recalculation of Benthams utilitarianism that some pleasures (of the intellect) are worth more in the hedonic calculus than mere physical pleasures (Mill 2001). However, appreciation of the right pleasures is a taught skill also. By that I mean one of habit, such as virtue is according to Aristotle, and as such ‘we ought to have been brought up in a particular way from our very youth, as Plato says, so as both to delight in and to be pained in the things that we ought (Aristotle: 1104b11-13). What is slightly problematic is that Aristotle gives two seemingly wholly different accounts of what pleasure is. In Book II he states that ‘it is on account of pleasure that we do bad things (Aristotle: 1104b10), by this meaning that a love of pleasure for itself will lead us to ignore the virtuous path and live a life of pure hedonism, thus failing to achieve our telos of eudaimonia. In Book VII he states that ‘the view that pleasures are bad because some pleasant things are unhealthy is like saying that healthy things are bad because some healthy things are bad for the pocket (Aristotle: 1153a17-18). This view is nonsensical, and would lead us to having to avoiding almost every type of activity. Some pleasures are bad, but this does not necessarily make all pleasures bad. However, whilst these two accounts do differ, there is a common theme between them, which is that pleasure is not necessarily bad, and can exist in harmony with virtue. However, we need to qualify exactly what pleasures we mean here, as not all pleasure can be called good. Annas (1980) interprets Aristotle as believing that pleasure is only good when done by the virtuousness man, because the habit of his character will lead him to only choose to act on those pleasures which are virtuous ‘it is right for the good man to seek pleasure; pleasure will point him in the right direction. (Annas 1980: 286). Whereas the man who is immoral in habit will only persue those pleasures which ‘confirm the deplorable tendencies of [him], since it will strengthen his habits of wickedness and weakness (Annas 1980: 286-7). Here, the important point is not that we need to avoid pleasure, but that we need to be sure that we are pursuing the right kind of pleasure before we act upon it the pl easure of the virtuous man, not the deplorable man. The obvious problem with this interpretation is that Annas at first glance seems to be claiming that only a good person can access pleasure in a good way. Where does this leave the immoral man who wishes to reform his character? Is there no possibility that he will be able to choose those pleasures that are good for his character? Is this what Aristotle is really saying when he claims that virtue is a matter of habit, of character? ‘If the things [the good man] finds tiresome seem pleasant to someone, that is nothing surprising; for men may be ruined and spoilt in many ways; but the things are not pleasant, but only pleasant to these people and to people in this condition. (Aristotle: 1176a19-22). This quote for one certainly seems to be suggesting that the virtuous man will be able to steer clear of immoral pleasures, whilst the immoral man will not. Aristotle emphasizes several times the fact that his ethics is based upon repeated behaviour, on habit, and ‘a short time [or virtuousness], does not make a man blessed or happy (Aristotle: 1098a18-19). What this means is that a period of immorality in a mans life does not necessarily preclude him from ever achieving his eudaimonia, and similarly, a brief period of virtuousness does not make a man wholly virtuous. Aristotles ethics is a system of right and wrong that demonstrates itself through habit, and habits can change, although it may be hard to dispose of bad habits, of immoral habits, because ‘it has grown up with us all from our infancy; this is why it is difficult to rub off this passion [for immoral pleasures] (Aristotle:1105a2-3). This does not mean that it is impossible, indeed it must be possible to change our character, otherwise what we are taught in our youth would be how we remain for life, meaning that whether we become a good or a bad person depends mor e on our teachers, rather than any attempt at morality by ourselves. We cannot be deprived of a chance at our eudaimonia just because we fail to receive the right training of character in our youth. It must be possible to reform and for the immoral man to pursue good pleasure or how else can he become a man who chooses only good pleasures out of habit? Some might claim that this seems unfair. If moral virtue is merely an act brought about by habit, then it is far easier for the good man to be virtuous that it is for the bad man to be so so where is the incentive for the bad man to change his ways and attempt to cultivate the right sort of character in order to be good by habit? But ‘even the good is better when it is harder (Aristotle: 1105a10), and the bad man will be rewarded if he perseveres. If a bad man successfully changes his character to that of the virtuous man, then he is satisfying the human function, the human ergon, and he will be able to achieve the ultimate telos for human beings eudaimonia his human flourishing. The incentive for the bad man to change his ways, no matter how difficult it may be, is that he will achieve the ultimate goal of complete happiness. In this way does the right sort of pleasure, lead first to the cultivation of a habit of character of complete excellence or virtue, which in turn then leads to ultimate happiness. However, as Hutchinson (1986) points out, there is a problem with this idea that, ultimately, restraint over which pleasures we decide to pursue is how we describe virtue. If ‘discipline produces virtue and, when misguided, defect of character, by means of pleasure and pain, the virtues (and vices) are dispositions for enjoying and disliking things (Hutchinson 1986: 79). Hutchinson goes on to state that this cannot be so, because children are rewarded in the study of arithmetic through pleasure and pain. So then ‘arithmetical skill is a disposition to enjoy or dislike certain mathematical operations. And that is not true; it is simply a disposition to come to the right answer (Hutchinson 1986: 79). For Hutchinson Aristotles argument is unsuccessful merely because it is too vague, a vagueness which allows for the arithmetical comparison to be made, and this would not be a fault suffered if the argument was constructed with more care. Ultimately, this means that although th e argument is open to criticism, it leaves Aristotle quite confident in his claim that virtue is a form of character, created by the repeated habit of choosing the correct moral path that of the virtue at the mean point between two vices. And it is this mean point which will ultimately lead to eudaimonia. As long as pleasure is taken in moderation, it can still be synonymous with virtue, and allows for pleasure to be a part of our eudaimonia, the ultimate goal of human flourishing. Virtue and Pleasure in Kant For Kant being virtuous means acting in accordance with duty, for dutys sake, and not due to some other motivation in the place of duty (even if the same action would result).There are some philosophers (I will go into detail further on) who have claimed that Kants notion of duty eliminates the possibility of pleasure that is, if you take pleasure in any said action, it eliminates any dutiful intent that was previously present. However, I do not believe this is actually what Kant meant, and in this chapter I will explain why I believe this and attempt to elucidate exactly what Kant meant when he talked about duty, and the implications this has for our conception of pleasure. For Kant, an action can only have moral worth (i.e. be virtuous) if and only if it is done from duty, for dutys sake. So, in order to understand exactly when we can claim under Kants theory that we are being virtuous, we need to understand exactly how we are meant to do our duty, and to do this, we need to examine the categorical imperative. Although Kant does state that there is only one categorical imperative, ‘he offers three different formulas of that law (Sullivan 1989: 149) so sometimes in philosophy the term is used more generally to describe these three formulas (and their associated examples) as a whole, rather than just the first formula by itself. Kant states that ‘there is, therefore, only a single categorical imperative (Kant 1987: 4:421), but what is it, and how does he come to this conclusion? As I mentioned before, any categorical imperative must be synthetic because defining our morality depends on being able to formulate a synthetic a priori principle. A synthetic principle adds something new to our knowledge, and if it is also a priori, it means that this new knowledge does not depend on experience we are able to deduce this synthetic principle independently of any particular experience; we are able to deduce it by examining what we already know to be true about the world. This is because, for Kant, moral judgements are based on how the world ought to be, not how it is, so we cannot depend on our experiences of the world as it is to show us how the world should instead be. Morality cannot be based on experience, because we need an ethical theory that is capable of telling us what we should do, even in entirely n ew circumstances. The categorical imperative is essentially a law, because while everything in the world is subject to the laws of nature, only rational beings possess autonomy, possess a â€Å"(free) will†, so are capable of choosing to act according to any given law. ‘The idea of an objective principle in so far as it is compelling to the will, is called a command of reason, and the formula of the command is called an imperative. (Russell 2007: 644) Therefore, a theory of practical morality would be a theory of commands about how to act according to certain laws. A theory of morality would be a theory consisting of imperatives. Kant refers to his categorical imperative as the only one, because ‘logically there can be only one ultimate moral law [although] each of the three formulas emphasizes a different aspect of the same moral law (Sullivan 1989: 49). The aim of the Groundwork is to prove that such a principle (what Kant calls the categorical imperative) does exist. Such a principle would be the supreme principle of morality (Kant 1997: 4:392), in other words, the categorical imperative is synonymous with morality. Kant describes the categorical imperative, through three different formulas. The first is the formula of the universal law ‘act only in accordance with the maxim through which you can at the same time will that it become a universal law (Kant 1997: 4:421). This law is Kants ‘single categorical imperative (Kant 1997: 4:421); however this is not exactly what our duty is, since the ‘universality of law in accordance with which effects take place constitutes what is properly called nature. (Kant 1997: 4:421). This means that in order for something to be our duty, it must be determined in accordance with universal laws, because duty is not subjective to each individual, but is something that is the same fo r all rational beings, in so far as we are rational. This means that our duty can and should be phrased as: ‘act as if the maxim of your action were to become by your will a universal law of nature. (Kant 1997: 4:421). Kant uses four examples