Thursday, January 30, 2020

Legalism, Taoism and Confucianism Essay Example for Free

Legalism, Taoism and Confucianism Essay All three most influential philosophical schools of thought i.e. legalism, Taoism and Confucianism originate from the same tenet of peace and accord in the Chinese society in particular and in world in general. But their methodologies and philosophical routes to achieve this objective are different. Legalism suggest a strong and central political body as remedy for all the maladies of contemporary Chinese society whereas Taoism and Confucianism do not favor a strong political entity   and reinforce the ideas of individual freedom and social cohesion.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The doctrine of legalism believes that strict laws and punitive measures are preconditions for a strong central government that can bring peace and prosperity in the society. This doctrine is based on the assumption that human nature is irredeemably malicious and is prone to produce conflicts. These conflicts harm the social cohesion and generate panic and disorder in the community. That is the reason that strong laws and punishments can make them (people) in alignment with needs of the political entity.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In total contrast to Legalism, Taoism and Confucianism are of the view that human nature is constituted of moral virtues. Taoism was directly opposed to the tenets of Legalism and believed in a close association between man and nature. They further reinforce that nature is virtuous in essence and intend at achieving greater unity and universal organization. They view man-made laws as artificial and transient that has limited life. So Taoist are against Legalism and believed that these were fabricated to serve the vested interest of the rulers and they have nothing to do with the common good of the people. This basic difference between the philosophical principles leads the Taoist to rebel against the established social patterns as they considered it a tool to perpetuate the regime of the despotic rulers.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Confucianism is considered a rationalization of these two extremes i.e. legalism and Taoism. Confucianism neither believed in the idea of harsh punishments, impersonal laws and inhuman rules toward the mass nor it gave approval to absolute individual freedom of thought and action as it would lead to utter anarchy. Confucianism adopted an equidistant approach between the two extremes and propagated a philosophy based on the beautiful combination of individual needs and social needs. Confucianism served as a balance between the extreme centralization of power and subjugation of masses as embodied in Legalism and the utter chaos created by the absolute individualistic approach of Taoism.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Legalism was an advanced political system whereas Taoism was inclined toward primitivism. Taoism reinforced the idea of a personal and individual reaction to the mundane and complex social problems. According to its basic precept of Tao (way), human nature can find its own way out of many. So it negated the formulated laws and established social patterns. Subjective judgments were made according to the needs of the occasions. Mostly these judgments were based on the ancient teachings and traditional principles with outsized personal discretion. In complete contrast to Taoism, Legalism established a complete code of laws and they (Legalists) were strictly adhered to these laws. Instead of personal discretion or subjective interpretation, judgments were made according to written laws. This characteristic of Legalism made it the most advanced philosophy of ancient China as compared with Taoism.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In contrast to abovementioned ways, Confucianism suggested another way i.e. to get social harmony through social cohesion of individuals with the society itself. It took care of individuals’ needs as well as the socio-political needs. To Confucius, society was not a mere collection of individual but is has other internal and external dimensions. Internally, it is the substantial device that moulds our beliefs and attitudes while on the external horizon, it exerts and maintains pressures from the society to facilitate conformity to the above-mentioned collective beliefs and attitudes. Confucius perceived society as a separate and distinguished unit. It is an entity independent of individuals. This argument clearly manifests that social facts i.e. norms, values and institutions, have their independent existence and are not sustained by individual actions but individuals react to them. Confucius also suggests that individual desires are cravings are unlimited and individual hankers after more and more. This natural insatiability produces individual propensities in humans. In order to control these propensities society works as a regulative force. Frederick Cheung has comprehensively summed up the differences and similarities in the doctrines of these major philosophies of Chinese history in this way; If we compare and contrast the three schools of thoughts on individual freedom and control; we would find that Taoism was extremely free, while Legalism was extremely strict (a kind of totalitarian control) with Confucianism in the middle (the golden means or moderation).   On political theory and concepts of progress, Legalism was the most advanced and directing to the future; while Taoism was reactionary and returning to the primitive nature; with again Confucianism in the middle.   Indeed, moderation and balance were perhaps the major reasons for the eventual triumph of Confucianism in traditional Chinese history.   (p.3) References Cheung, Frederick. (2006). The Legacy of Ancient China: The Intellectual Foundations Legalism, Taoism, and Confucianism. The Chinese University of Hong Kong. Website: http. ihome.cuhk.edu.hk/~s050326/legalismtaoismconf.doc

Wednesday, January 22, 2020

Homer’s Iliad †Searching for Meaning in Tragedy Essay -- Iliad essays

Homer’s Iliad – Searching for Meaning in Tragedy The past does not inevitably exist in the present. The creative processes of remembering and telling stories allow our histories to remain with us. Memory and story negate the possibility of existing independently of the past by connecting humans across time to the actions and value systems of their predecessors. Humans are forced to live amidst and confront a complex and multi-dimensional reality in which their every action affects people and events outside of their immediate context. By burdening humans with the consequences of their histories, story and memory comprise a foundation of moral responsibility. Since memory and story are subjective, our past, a seemingly immutable reality, is subject to their creative hands. These hands define as malleable entities the past, the future, and that which exists or has its basis outside of the present. The â€Å"real† is only immutable in a present entirely disconnected from all other time. Yet while the profound power of memory and story does deny an objective, singular reality, it simultaneously allows humans the capacity to transform the world to their liking. Even death, the most immutable of realities, can be manipulated through the creative processes of remembering and storytelling. Death, then, is the point from which we will begin to understand Homer’s exploration of memory and story. Death is a great wave whose shadow falls upon the lives of all beings below Olympus. Amidst this shadow and its immediacy in war, humans must struggle to combat and metaphysically transcend their transitory natures. If they fail to forge a sense of meaning for themselves and their people in what often seems an inexorably barren world, they are lef... ...e of our own iniquity or cowardice, drives us to courageous and moral action in the present. Thus, story and memory remove humans from the horrible brevity of mortal life by bringing existence into a realm outside of time. Humans die, but through story their fellow humans can make them immortal. Even amidst life’s tragedies, stories allow us to transform what seems an unbearable reality into something deeply beautiful. And yet their power is not merely retrospective since stories impose moral responsibility on our every action. Forgetting, therefore, is among the worst evils; not only because of the â€Å"moral perversity† it permits, but also because of the meaning it denies. NOTES 1 Homer, Iliad, trans. Richmond Lattimore (Chicago: The University of Chicago Press, 1951). 2 Milan Kundera, The Unbearable Lightness of Being (New York: Harper Perennial, 1984). Homer’s Iliad – Searching for Meaning in Tragedy Essay -- Iliad essays Homer’s Iliad – Searching for Meaning in Tragedy The past does not inevitably exist in the present. The creative processes of remembering and telling stories allow our histories to remain with us. Memory and story negate the possibility of existing independently of the past by connecting humans across time to the actions and value systems of their predecessors. Humans are forced to live amidst and confront a complex and multi-dimensional reality in which their every action affects people and events outside of their immediate context. By burdening humans with the consequences of their histories, story and memory comprise a foundation of moral responsibility. Since memory and story are subjective, our past, a seemingly immutable reality, is subject to their creative hands. These hands define as malleable entities the past, the future, and that which exists or has its basis outside of the present. The â€Å"real† is only immutable in a present entirely disconnected from all other time. Yet while the profound power of memory and story does deny an objective, singular reality, it simultaneously allows humans the capacity to transform the world to their liking. Even death, the most immutable of realities, can be manipulated through the creative processes of remembering and storytelling. Death, then, is the point from which we will begin to understand Homer’s exploration of memory and story. Death is a great wave whose shadow falls upon the lives of all beings below Olympus. Amidst this shadow and its immediacy in war, humans must struggle to combat and metaphysically transcend their transitory natures. If they fail to forge a sense of meaning for themselves and their people in what often seems an inexorably barren world, they are lef... ...e of our own iniquity or cowardice, drives us to courageous and moral action in the present. Thus, story and memory remove humans from the horrible brevity of mortal life by bringing existence into a realm outside of time. Humans die, but through story their fellow humans can make them immortal. Even amidst life’s tragedies, stories allow us to transform what seems an unbearable reality into something deeply beautiful. And yet their power is not merely retrospective since stories impose moral responsibility on our every action. Forgetting, therefore, is among the worst evils; not only because of the â€Å"moral perversity† it permits, but also because of the meaning it denies. NOTES 1 Homer, Iliad, trans. Richmond Lattimore (Chicago: The University of Chicago Press, 1951). 2 Milan Kundera, The Unbearable Lightness of Being (New York: Harper Perennial, 1984).

Tuesday, January 14, 2020

Carl Rogers Core Conditions

This is statement summarizes the basic hypothesis and therapeutic conditions that distinguish the person-centered approach from other approaches. Rogers (1960, p33) believed that if the therapist can provide a certain kind of relationship, the client would discover within himself/herself the capacity to use the relationship for growth and change for the development of personal growth. So what are the characteristics of the therapeutic relationship that Rogers believed to be essential?These are congruency, unconditional positive regard and empathic understanding. Rogers’ (1957) said that a therapeutic relationship can occur if there are two people in psychological contact, the client is experiencing in congruency or is anxious, the therapist is congruent or integrated in the relationship, the therapist experience unconditional positive regard and acceptance for the client as well as an empathic understanding of the client’s internal frame of reference and strives to comm unicate this experience to the client.He further believed that no other conditions are necessary, if all this conditions are present overtime, constructive personality change will occur. Rogers’ provide a brief summary of the core conditions he believed to be essential in a therapeutic relationship in his book A Way of Being (Houghton Mifflin, pp 115-117). â€Å"The first element could be called genuineness, realness or congruence. The more the therapist is himself or herself in the relationship, putting up no professional front or personal facade, the greater is the likelihood that the client will change and grow in a constructive manner.This means that therapist is openly being the feelings and attitudes that are flowing within at the Counseling and Psychotherapy Page # 2 moment. The term transparent catches the flavor of this condition: the therapist makes himself or herself transparent to the client; the client can see right through what the therapist is in the relations hip; the client experiences no holding back on the part of the therapist. As for the therapist, what he or she is experiencing is available to awareness, can be lived in the relationship, and can be communicated if appropriate.Thus, there is a close matching or congruence between what is experienced at the gut level, what is present in awareness, and what is expressed to the client†. â€Å"The second attitude of importance in creating a climate for change is acceptance, or caring, or prizing – what I have called ‘unconditional positive regard’. When the therapist is experiencing a positive acceptant attitude toward whatever the client is at that moment, therapeutic movement or change is more likely to occur.The therapist is willing for the client to be whatever immediate feeling is going on – confusion, resentment, fear, anger, courage, love, or pride. Such caring on the part of the therapist is nonpossesive. The therapist prizes the client in a tot al rather than a conditional way†. â€Å"The third facilitative aspect of the relationship is empathic understanding. This means that the therapist sense accurately the feelings and personal meanings that the client is experiencing and communicates this understanding to the client.When functioning bets, the therapist is so much inside the private world of the other that he or she can clarify not only the meanings of which the client is aware but even those just below the level of awareness. This kind of sensitive, active listening is exceedingly rare in our lives. We think we listen but very rarely do we listen with real understanding, true empathy. Yet listening, of this very special kind, is one of the most potent forces for change that I know†. Congruence implies that the therapists are true, that is they are genuine, integrated and authentic during the therapy session.They are without pretensions, what their inner feelings and the external expression of it are one a nd the same and they can honestly articulate their feelings, thoughts, reactions and attitudes that are present in the relationship with the client. The therapist who is congruent conveys the message that it is not only permissible but desirable to be oneself, he. /she presents themselves as transparent to the client and thus refuses to encourage an image of herself as superior, expert and omniscient (Mearns and Thorne, 1992 p15.). Person-centered therapy emphasizes that therapy will not progress if the therapist feels one way about the client but behaves in a different way. So that if the therapist either dislikes or disapprove of the client but pretends that he/she accepts the client. Therapy will not work. Counseling and Psychotherapy Page # 3 The unconditional positive regard of the therapist to the client tells us that it is of the utmost importance that the therapist’s caring be nonpossesive.If the act of caring is rooted in the therapist’s need to be liked and a ppreciated, constructive change in the client is inhibited. Therapists should give importance and genuinely accept their clients without placing conditions on their acceptance. It should not be an attitude of â€Å"I’ll accept you when†¦Ã¢â‚¬ , rather it should be â€Å"I’ll accept you as you are†. Therapists should let their clients know that they value their clients as they are and that clients have the freedom to feel and experience an array of emotions without fear of losing their therapists acceptance of them.When the therapist is able to embrace this attitude of acceptance and nonjudgmentalism, the client is more able to feel safe, to explore negative feelings and to move into the core of his anxiety or depression, he is more likely to face himself honestly without the ever present fear of rejection or condemnation (Mearns and Thorn, 1992 p15. ). However, acceptance is the affirmation of the client’s rights to have their own beliefs and feeli ngs, it is not the approval of all behavior.One of the fundamental tasks of the therapist is to understand client’s feelings and experiences perceptively and precisely as they are presented during the therapy sessions. The therapist tries to feel the client’s subjective experience in the here and now. The aim is to persuade clients to go deeper within them and experience their inner selves to recognize and resolve the unease that is present within them. Empathic understanding suggests that the therapist should be able to feel what the client is feeling without becoming lost in these feelings.It is also necessary to recognize that empathic understanding goes beyond the act of identifying the presenting feelings of the client but rather should include those feelings deep and less Counseling and Psychotherapy Page # 4 experienced feelings. Therapists’ empathy brings about a more profound understanding of the self in the part of the client and an elucidation of thei r beliefs and worldviews. Rogers (1980) asserts that when the therapist can grasp the clients’ private world as the client sees and feels it – without losing the separateness of their own identity – constructive change is more likely to occur.In Rogers’ perspective, the client/therapist relationship should be one of equality; therapists do not keep their knowledge a secret or attempt to mystify the therapeutic process. The progression of a client’s transformation is largely dependent on the quality of this equal relationship. As clients’ experience the therapists’ accepting way of listening to them, they eventually come to listen acceptingly themselves. As they find the therapist caring and prizing them, clients begin to believe in their worth and value.As they experience the genuineness of the therapist, clients also discard their pretensions and become real with themselves and the therapist. References Mearns, D. & Thorne, B. (1992) Person-centered counseling in action. London: SAGE Publications Limited Rogers, C. (1961) On becoming a person. Boston: Houghton Mifflin Rogers, C. (1980) A way of being. Boston: Houghton Mifflin Rogers, C. (1986) Carl Rogers on the development of the person-centered approach. Person- Centered Review, 1(3), 257-259. Thorne, B. (1992) Carl Rogers. Newsbury Park, CA: Sage

Sunday, January 5, 2020

The Key Elements Of A Good Relationship - 2262 Words

One of the key elements to a good relationship is communication. One of the main strengths of my relationship with Adam is how well we communicate. If something is bothering me I will not hesitate to tell Adam what I am feeling. He never gets upset with me. We have never had a fight. In fact, we resolve conflict by communicating calmly and rationally. During our conversations Adam listens intently to me and is very understanding and vice versa. We use a lot of confirming responses when we listen to each other. We directly acknowledge, reinforce, support and clarify a lot of our ideas. If I show distaste for something he does or if he does something wrong, he always tries to correct his actions. We are open with our feelings with each other and according to communication theories, if self-disclosure is reciprocated; the more likely a relationship is to become prosperous. We also both highly respect each other and our opinions. Next, A Strength that we have is that we are both fully a ccepting of each other. We accept all of our flaws and strengths and we do not try to change one another. Another reason our relationship is positive is that although we are interdependent, we do not let each other define who we are. We still maintain some autonomy as individuals and are capable of doing things on our own. Overall, we are both satisfied with the level of affection and time we spend together. Although we share a wonderful relationship, there are some negative aspects involved.Show MoreRelatedcounselling theory essay1690 Words   |  7 PagesCounselling Skills Theories Theory Essay Written Introduction In this essay I will describe key elements of Psychodynamic theory, Person-Centred theory and Cognitive-Behavioural theory. I will also identify the key differences between the above theories. I shall also describe how counselling theory underpins the use of counselling skills in practise. 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