Analysis Of The Book The Crucible - 1232 Words

Dominika Krupa Professor John Krapp SUS40C: Off script: Rebels in Fiction and philosophy December 19th, 2014 When we look at the world and the communities within we are often expected to follow their beliefs and their standards whether we believe in them or not. For many the power the community holds and the longing of acceptance is what encourages people to follow along even if it is for the wrong reasons. It can be difficult to stand against something or someone that many people in society are for. In the book the â€Å"The Crucible† by Arthur Miller, John Proctor struggles against his societies expectations on how he should think and behave but by the end of the novel we see that Proctor has successfully written his own script. He is able to admit to his wrong doings and goes against the beliefs of his own society. In the book â€Å"Heart Of Darkness† by Joseph Conrad, Mr. Kurtz goes against his societies expectations but in my opinion in the end he is unsuccessful. People who follow the script, like every other human being, can be considered to be ordi nary people but people who write their own script are considered to be extra-ordinary. The novel â€Å"The Crucible† by Arthur Miller takes place around the 1700’s at the time of the witch trials in Salem Massachusetts. The main character in the book, John Proctor, comes from a Puritan society in which people from this type of community are taught and required to follow strict guidelines of social order. These communities that followShow MoreRelatedAnalysis Of The Book The Crucible 1598 Words   |  7 Pagesacknowledged by Offred that â€Å"women were not protected† (27) in the pre-Gilead society like they are now. It is interesting to note that much of the culture of Gilead was unoriginal to the society. According to the â€Å"Historical Notes† section of the book, the society’s â€Å"genius was synthesis† (353), with its pioneers taking elements from other civilizations, and applying them to the society they were creating. The setting helps to create a haunting cautionary tale, with enough dark humour so not asRead MoreAnal ysis Of The Book The Crucible 1415 Words   |  6 Pagessince 1692 in the city of Salem, Massachusetts where the idea of â€Å"witch-hunts† originated, several groups across the world have been persecuted because of their race, religion, ethnicity, or other unsupported reasons. In Arthur Miller’s play, The Crucible, the witch-hunts that took place during Puritan times are specifically targeted and serve as the focus point throughout the course of the story. Aside from the main plot points of the play, Miller also comments on a period in the 1950s during theRead MoreAnalysis Of The Book The Crucible 1141 Words   |  5 Pagesfriendly company of Gemma, Jared finds a mysteriously alluring, red and gold book. Disobeying the grandmother wishes Jared secretly takes the book and returns home. The next couple of days dealing with high school life, Jared begins to have paranoid thoughts about the book and begins to notice it changing locations in his room. One night, late, after visiting the diner with his friends, Jared decides to cut open the red book s lock and see what is inside. After struggling to open, Jared accidentallyRead MoreAnalysis Of The Book The Crucible 1266 Words   |  6 Pagesthat person’s idea or political beliefs. (Scholastic Reference). In the book, The Crucible, Abigail blames others to get herself out of trouble and try to get John Proctor for her. Thomas Putnam wanted land, and Reverend Hale just wanted to guide others and protect their souls. All of these people were perpetrators of â€Å"The Big Lie†, which led to â€Å"witch hunts†. Was Hitler, in any way, like Abigail, in â€Å"The Crucible?† (Miller). From 1933 onwards, anti-Jewish policy was central to the NaziRead MoreAnalysis Of The Book The Crucible 1425 Words   |  6 PagesDusting off his cloak, he approached Drea’s door. The moment he stepped up, he heard the loud scrape of the bolt engaging, followed by the heavy clunk of the door bar being lowered. Strange, since Drea knew he was to arrive at this time. He knocked. Nothing. He tapped on the door with his knuckles again and again. â€Å"Drea? It’s me.† â€Å"Go away, Gawain. I don’t want to see you ever again. If you want to see Wallace, make arrangements with Nan.† â€Å"What are you talking about? Drea, this is madness. You’reRead MoreAnalysis Of The Book With God In The Crucible911 Words   |  4 PagesMaddy Walsh BIB101 With God in the Crucible In the book, â€Å"With God in the Crucible†, author, Peter Storey, gives his personal account of his involvement in ending the apartheid in South Africa. As a minister during this time period of hardship, Storey believed that he was called by God to offer a message of justice and reconciliation to the stubborn land of South Africa. He felt as though God had sent him to influence the people against the apartheid, and to offer strength and peace to those beingRead MoreAnalysis Of The Book The Crucible By F. Scott Fitzgerald1407 Words   |  6 PagesWhen Booker arrived at the dorm room, he found Tom curled up on his mattress, his face protectively covered by his arm. A heavy ache throbbed in the dark-haired officer’s heart and closing the door, he walked over to the side of Tom’s bed and sat down. His hand hovered over Hanson’s trembling body, unsure whether to offer comfort or let sleeping dogs lie. Tom was wary of contact, and he did not want to caus e him more pain than he already had. Seconds ticked slowly past, and eventually his heartRead MoreAnalysis Of The Book The Crucible By F. Scott Fitzgerald2159 Words   |  9 Pages Turns out they share similar taste in their music. She commented on the group playing on the iPod as her favorite and giving him a little history of the band. She also checked out the meal he’d prepared and made some mention of his cooking skills. They talked about her work and how it was progressing. She mentioned the article she was writing, and he brought up the topic of what happened to his older brother. A topic which he especially didn’t talk too much about, even after all this timeRead MoreAnalysis Of The Book The Crucible By Dawson Cole And Amanda Collier1425 Words   |  6 Pages18-19, but this is what the book is about, the lustful glances, and the love floating between them. Which as the reader I could physically feel. Right at this moment is where the final pieces to this book kinda fell into place, it sets up the plot for you, to me it actually kinda screamed it out on the top of its lungs. The good thing about that is it prepares you for what is c oming next, so maybe your heart will survive...only if you could warn the characters in the book to RUN before they get toRead MoreGravimetric Analysis of a Soluble Sulfate1690 Words   |  7 PagesAbstract Gravimetric analysis describes the methods for finding the chemical constituent of analyte in a solution through analytical chemistry. This method uses the mass of solid SO42-, with an unknown quantity and quality, to qualitatively determine the makeup of the solid SO3-. Two separate experiments with the initial compounds of BaCl2 and SO42- were put into solution to allow for the BaSO4 precipitate to form. Through filtration and ignition of precipitate containing ashless papers

Gender Neutral Ground Combat Arms Roles - 7352 Words

Profoundly influenced by two post-9/11 protracted wars that highlighted the expanded role of women in combat, civilian leaders have opted to pursue a gender neutral military apparently on the grounds that integrating women in direct ground combat arms roles is both essential and prudent. Central to the rhetoric is that women are not only qualified, but that they bring a wealth of diverse talents that they should be able to apply across all disciplines within the Armed Forces and in turn, be afforded the opportunity to ascend to more senior ranks. However, policy makers are deliberately ignoring decades of medical research and evidence that strongly counter the logic of such a decision and brings into question their motives. The purpose of this paper is to synthesize and present the extensive body of evidence that exists counter to the rationality of pursuing a fully integrated, gender neutral military. This research paper uses a qualitative approach to argue that integrating wom en in the Marine Corps’ infantry will degrade readiness, deplete a talented pool of women from the total force, and impact the overall combat effectiveness of the Marine Corps. After presenting a brief background of how we arrived at the present date decision and debate, this paper will enumerate the impacts of physiological differences between genders. Next, the paper will then lay out the cumulative impacts that the difference in physical strength and endurance have on attrition and readinessShow MoreRelatedThe Civil Field Or Clerical Support1165 Words   |  5 Pagesis frowned upon if any gender is excluded from employment opportunities or types of jobs. Up until recent years, the military totally excluded women from certain combat jobs due to their gender. â€Å"For most of the history of the U.S. military women have only served in roles in the medical field or clerical support† (Barry,19). Some of this is due to the different physical abilities between genders; cost of logistics and military effectiveness. We should not make every combat arm Military OccupationalRead MorePolicy Introduction And Identification Of The Military Services And United States Special Operations Command1453 Words   |  6 PagesJanuary of 2013, the Department of Defense set aside the â€Å"1994 Direct Ground Combat Definition and Assignment Rule† (Carter, 2015). This takes all restrictions off women allowing all who meet the qualifications to hold a combat role in the military. The Armed Forces have opened over 110,000 positions to women and have set their standards. Anyone, who can meet operationally relevant and gender neutral standards, regardless of gender, should have the opportunity to serve in any position (Carter, 2015)Read MoreHuman Life And Broader Nature865 Words   |  4 PagesGender roles have always existed to some extent throughout history, and it has been a stepping stone of human life and broader nature. In the Greek society women were not allowed to impede in politics or any matter other than their household work, yet the goddess of marriage and birth, Hera, defies all of the rules. Hera’s jealousy, trickery, and temper creates unwanted havoc, thus making her a significant character in The Iliad. Hera is an exceedingly determined goddess and will go to any lengthsRead MoreWomen During Combat - Rough Draft1609 Words   |  7 Pages Women in Combat – Rough Draft January 24, 2013 Secretary of Defense Leon Panetta lifted the ban on women serving in combat. For years women have served with honor and distinction. When faced with combat and in an insurgency type of modern warfare, any soldier can potentially see combat. Realistically, there is a difference between experiencing combat on a convoy and going out day after day on combat patrols to perform search and destroy missions. Having served as a Marine Infantryman in AfghanistanRead MoreWomen During World War II1450 Words   |  6 Pageswomen have increasingly served, and continue to serve, with valor and integrity in the Unites States Armed Forces (Kamarack, 2015). Although women have successfully proved themselves in the military, they should be restricted from entering into direct combat because they are less physically fit than their male counterparts, create animosity on front lines, and undermine cohesion within a military unit. The integration of women into the armed forces has effectively progressed since the early days ofRead MoreEssay Women in Combat1323 Words   |  6 Pagesnine-to-five job but rather a calling. It is about being a part of the Profession of Arms. Airmen are warriors. The third verse of the Air Force Airman’s Creed states, â€Å"I am an American Airman, Guardian of Freedom and Justice, My Nation’s Sword and Shield, its Sentry and Avenger. I defend my country with my Life† (Huguley, 2009, p.1). The word â€Å"Airmen† is gender neutral in the creed; yet, women who want to serve in combat roles are still denied the privilege. Now is the time for the all military branchesRead MoreMilitary Women Should NOT Be Allowed in Combat Positions1666 Words   |  7 Pageskiller.nbsp; Do women fit any of these descriptions?nbsp; Should a woman be permitted to enter into combat situations?nbsp; Some argue that it is a womans right to be fighting along side other men.n bsp; Others agree that by not letting women in ground troops her rights are being taken away. A woman can be anything that she wants but when she tries to prove that she is just as good as a man in combat she could be putting herself in very dangerous situations that could effect her and her unit. Read MoreNew Deal And Social Security3151 Words   |  13 PagesSecurity Act was created. This act provided aid to dependent children, unemployment and disability insurance, and pensions for the elderly. An issue with this system was that it might seem like a welfare program rather than an insurance program. To combat this issue, the social security funds would be from payroll taxes from employers and workers. Younger generations would finance the fund and would benefit from the system once they turned 65. Although this was a much-needed system, especially afterRead MoreMasculinity in the Philippines12625 Words   |  51 Pagesirresistible, manner. As powerful, intrusive institutions, modem armies transformed cultures and shaped gender identities, fostering rhetoric and imagery whose influence has persisted long after colonial rule. Above all, these armies, colonial and national, propagated a culture, nay a cult of masculinity. Recent historical research has explored the ways that rising European states reconstructed gender roles to support military mobilization. To prepare males for military service, European nations constructedRead MoreAlternative Dispute Resolution Mechanism21967 Words   |  88 PagesInternational Negotiation 3.7. Negotiations Over Water 3.7.1. International Water Negotiations/Conflicts 3.7.2. Intra-national Water Negotiations/Disputes 3.8. Treaties 4. Mediation 4.1. The Advantages of Mediation 4.2. Positive Results of Mediation 4.3. The Role of the Mediator 4.4. Skills and Tools of a Good Mediator 4.5. The Problems that the Mediator Attempts to Resolve 4.6. Techniques and Strategies 4.7. Models and Approaches to Mediation 4.8. Controversial Issues in Mediation 4.9. Psychological Issues

Religious Freedom Free Essays

Religious freedom occupies a special place in contemporary political discussions. It should not. This is not because religious freedom is not important but because it is no more and no less important than other forms of freedom of conscience, belief and practice. We will write a custom essay sample on Religious Freedom or any similar topic only for you Order Now 2 Many believers point out that faith plays a unique role in their lives. That is often true. Those atheists who dismiss belief in God as no more credible than belief in Santa Claus or in fairies miss the point. Religion is more than an intellectual exercise or a matter of logic; it often has, for believers, a vital social and spiritual function. But acknowledging the vital and unique role of faith in the lives of believers does not commit us to providing it with a privileged position in society. 3 The reason that religious freedom has a special place in contemporary political debate is historical. Ideas of tolerance and of freedom of expression developed in Europe from the seventeenth century onwards primarily within a religious framework. Questions of toleration and expression were at heart questions of how, and how far, the state, and the established church, should accommodate religious dissent. We can see this in the arguments of John Locke, whose Letter Concerning Toleration is a key text in the development of modern liberal ideas about freedom of expression and worship. Locke’s starting point was the insistence that the duty of every individual was to seek his own salvation. The means to do so were his religious beliefs and the ability openly to worship. The power of the political authorities could not rightfully extend over either sphere. Written at a time when Europe was rent by tempestuous religious strife, and when intolerance and persecution were the norm, Locke’s was a powerful argument for religious freedom. It was also an exceedingly narrow conception of liberty. Locke’s toleration was rooted primarily in the desire to extend freedom of worship and theological discussion to nonconformist congregations and placed little emphasis on wider issues of freedom of thought or conscience. Indeed Locke was emphatic in refusing to extend toleration to many other groups. Neither Catholics not atheists were, in Locke’s view, deserving of tolerance, the former because they gave their allegiance to a ‘foreign prince’, the latter because their opinions were ‘contrary to human society’ and ‘to the preservation of civil society’. 4 Locke’s near contemporary, the Dutch philosopher Baruch Spinoza, whose views influenced the Radical Enlightenment, proposed a different concept of tolerance. Spinoza’s starting point, was not, as it was for Locke, the salvation of one’s soul, or the coexistence of churches, but the enhancement of freedom, and the quest for individual liberty and freedom of expression. All attempts to curb free expression, he insisted, not only curtailed legitimate freedom but was futile. ‘No man†¦ can give up his freedom to judge and think as he pleases, and everyone is by absolute natural right master of his own thoughts’, Spinoza wrote, so ‘it follows that utter failure will attend any attempt in a state to force men to speak only as prescribed by the sovereign despite their different and opposing opinion. ’ ’The right of the sovereign, both in the religious and secular spheres’, he concluded, ‘should be restricted to men’s actions, with everyone being allowed to think what he wishes and say what he thinks’. It is a more inclusive vision of freedom than Locke’s, and a more useful starting point – and conclusion – when thinking about contemporary freedom. 5 Modern ideas of freedom and tolerance are usually seen, particularly in the West, as having derived from Locke. In fact they draw upon both Locke and Spinoza. The US First Amendment owes much to Spinoza’s conception of freedom. Even in Europe, where freedom of expression is construed in narrower terms, Spinoza’s influence remains important, if unacknowledged. However, despite the broadening of the conception of liberty and tolerance, the idea that freedom of religion is a special freedom, an idea that derives primarily from Locke, remains entrenched. 6 Today, we live in very different world from that in which concepts of religious freedom first developed. Religion is no longer the crucible within which political and intellectual debates take place. Questions of freedom and tolerance are not about how the dominant religious establishment should respond to dissenting religious views, but about the degree to which society should tolerate, and the law permit, speech and activity that might be offensive, hateful, harmful to individuals or undermine national security. We can now see more clearly that religious freedom is not a special kind of liberty but one of a broader set of freedoms. If we were think about religious freedom from first principles today, it would not have a special place compared to other forms of freedom of conscience, belief, assembly or action. 7 Whatever one’s beliefs, secular or religious, there should be complete freedom to express them, short of inciting violence or other forms of physical harm to others. Whatever one’s beliefs, secular or religious, there should be freedom to assemble to promote them. And whatever one’s beliefs, secular or religious, there should be freedom to act upon those beliefs, so long as in so doing one neither physically harms another individual without their consent, nor transgresses that individual’s rights in the public sphere. These should be the fundamental principles by which we judge the permissibility of any belief or act, whether religious or secular. 8 Many on both sides of the debate about religious freedom continue to treat religion as special. Many atheists want to deny religion the rights accorded to others forms of belief. Many religious believers want to retain privileges for religion. Both are wrong. 9 Some atheists argue that secularism requires that religion be kept out of the public sphere. It is an argument that cannot be right any more than the claim that the views of racists, conservatives, communists or gay activists must be kept out of the public sphere. A secular space cannot be one in which religion is not permitted to be present. It is, rather, a space in which one religion is granted no advantage over another, nor over any secular philosophy or ideology. It must also be one, however, in which no religion is disadvantaged with respect to another religion, or with respect to secular philosophies and ideologies. 10 Many atheists demand also that religious symbols be banned in the public sphere. Many states and corporations have imposed such bans, from the refusal to allow the wearing of the cross in the workplace to the outlawing of the burqa in public places. Such bans are infringements of the basic freedoms set out in #7. An employer has every right to ban kinds of clothing that might be, say, dangerous in a particular workplace. He or she also has the right, in certain circumstances, and within limits, to insist that employees wear a particular uniform, or to desist from wearing something inappropriate. But there should be no general ban on particular forms of clothing or adornment, and certainly no general ban on specifically religious clothing or symbols. 11 The real dilemmas with religious freedom arise out of questions not of beliefs or symbols but of practices. Many beliefs, religious and secular, imply particular practices. The belief that homosexuality is a sin requires that one refrain from gay relationships or gay sex. The belief that life begins at conception requires that one does not have an abortion or help anyone else to do so. And so on. As a society we should tolerate as far as is possible the desire of people to live according to their conscience. But that toleration ends when someone acting upon his or her conscience causes harm to another without consent, or infringes another’s genuine rights. 12 It is not just in the case of religion that there is a strong relationship between belief and practice. Racists, communists, Greens, New Age mystics – all could claim that their beliefs enforce upon them certain actions or practices. We do not, however, allow racists, communists, Greens, or New Age mystics to act upon their beliefs if in so doing they harm others or deny them their legitimate rights. A racist pub owner cannot bar black people from his pub, however deep-set his beliefs. It would be a criminal offence for Greens to destroy a farmer’s field of legally grown GM crops, however strongly they might feel about such agriculture. There is a line, in other words, that cannot be crossed even if conscience requires one to. That line should be in the same place for religious believers as for non-believers. Society should accommodate as far as is possible any action genuinely required by conscience, but not where such acts harms another or infringes their rights. Of course, a religious believer might claim that he or she faces a different kind of compulsion to that felt by a racist, a communist or anyone else attached to secular beliefs. He or she may feel commanded by God to act in a particular way. It may well be true that a believer feels a different kind of compulsion. But the reason for which someone feels compelled to act in a particular way is not necessarily relevant to whether or not such acts should be legally permitted. 13 The fact that acts of conscience may sometimes have to be curbed does not mean that in these cases there is a ‘conflict of rights’. Just as there is a right to free speech but no right not to be offended, so there is a right not to be harmed and to equal treatment, but no right to harm or to discriminate. This is essential to protect religious freedom. An atheist bar-owner should have no right, whatever his conscience may say, to bar people of faith, any more than a Christian bar-owner has the right to bar gays. Such curbs on acts of conscience simply mean that we live not alone on a desert island but together in a crowded society. 14 How would the argument so far throw light on recent conflicts over matters of religious freedom? Should religions have the right to prevent the publication of cartoons or books or plays that are deemed offensive? No. Religious freedom requires that people of faith be allowed to speak or act in ways that might offend others. It does not that require others do not cause offence or promote blasphemy. Is it legitimate for a state to ban the burqa? It is not. Wearing a burqa neither harms, nor discriminates against, others. Of course, one might well believe that the burqa harms the woman who wears it and is an expression of discrimination against women. A liberal society accepts, however, that individuals should free to make choices that may not be in their interest and that, to liberal eyes, demean them. This applies even to particularly distasteful expressions of degradation, such as the wearing of the burqa. If women are forced to wear the burqa against their will, the law should protect them against that coercion. It should not, however, impose a ban on those who have chosen to wear the burqa. Some suggest that burqas cause harm because they may pose security problems, or be incompatible with the needs of particular jobs. Such practical problems can usually be solved on a case-by-case basis without the need for draconian legislation. Should an employee be allowed to wear a cross at work? In almost every case the answer should be ‘Yes’. There may be a pragmatic case for, say, banning loose chains that in certain workplaces may be dangerous; but it is difficult to see what right an employer has simply to ban the wearing of a cross as a religious symbol. Should gay marriage be legalized? Yes. This is a matter both of secular equality and of religious freedom. On the one hand, the state should not exclude gays from the civil institution of marriage simply because of religious hostility. On the other, some faith groups wish to bless to gay marriage. For the state to deny them that right because other faith groups disagree would be to undermine religious freedom. What the state should not do is to force religious bodies to accept or consecrate gay marriage. Should a Catholic adoption agency be allowed to turn away gay prospective parents? If the agency receives public funding, or performs a service on behalf of the state, then the answer is ‘No’. It would then be legitimate for the state to insist that the agency does not discriminate, despite Catholic views on homosexuality. If, however, it is a private agency – if it is simply performing a service for Catholic parents who subscribe to its views on homosexuality – then the answer should be ‘Yes’. Should Christian bed and breakfast owners be allowed to turn away gays? Such owners, even if they are turning their own home into a b’n’b, are providing a service from which a gay couple could reasonably expect equal treatment. The answer, therefore, is ‘No’. Should Catholic-run hospitals or schools be forced to give employees health insurance that includes free contraception? This is, of course, a source of major controversy in the USA. The answer is ‘Yes’. This is not a matter of religious freedom, but of employee rights. Churches are not being forced to provide contraception. In their role as secular employers, they are being asked to provide employee benefits that all employers must provide. To exempt Church-run organizations would be to deny those benefits to a particular group of employees. 15 Having said all this, many of these conflicts would be better resolved through the pragmatic use of common sense than through the strict application of principle, particularly when those principles remain socially contested. A religious believer should not normally have the legal right to discriminate. But if it is possible to arrange matters so that a believer can act according to conscience without causing harm or discrimination to others, then it might be worthwhile doing so. In principle, a Christian marriage registrar should expect to have to perform gay civil partnerships, whatever their religious beliefs. However, it might make pragmatic sense to roster others to perform ceremonies for gay couples, not because we should accept prejudice – prejudice, whether religious or secular in form, should always be challenged – but in acknowledgement of the fact that genuine social conflict exists on this issue. We should not give an inch to bigotry. Someone whose ‘conscience’ would not allow them to work with gays, or to marry Jews, should clearly not be indulged. Nevertheless, many oppose gay partnerships or marriages as a matter of conscience and not simply through homophobia (albeit that ‘conscience’ can, of course, often be a cover for homophobia). We can both challenge such attitudes and accept that on matters of genuine conscience, a little leeway or accommodation that allows someone to live by their principles may be desirable. The law should not make any such accommodation. But as individuals, or as organizations, it may be wise to, though not at the cost of causing harm, allowing discrimination or endorsing bigotry. 16 There are exceptional cases in which we should set aside these basic principles. A marriage registrar should be expected in principle, if not necessarily in practice, to perform gay civil partnerships. But we should not expect a doctor or a nurse, even in principle, to perform an abortion, if they feel to do so is against their beliefs. Whatever we may think of the belief that life begins at conception, it would be unreasonable in the extreme to expect those who do hold that belief to commit what they consider to be murder. 17 A pragmatic approach to matters of religious conscience is neither a sign of ‘weakness’ nor a matter of ‘accommodating’ the devil. Standing by political principle is vitally important, including the principle that people should have the right to act upon their conscience if possible. Why is that principle important? Because we recognize with Spinoza that ‘No man can give up his freedom to judge and think as he pleases, and everyone is by absolute natural right master of his own thoughts’. To recognize that is to recognize also that it is better if people are persuaded to act in a particular way, by exercising their freedom to judge and think, than being forced to do so by the power of the state. There are times when the state has to wield the big stick, particularly if ‘acts of conscience’ lead to physical harm or discrimination. But such occasions, as a matter of principle, should be minimized as far as possible. To be pragmatic in this matter is to keep to one’s principles. 18 The aim of rethinking religious freedom is to strengthen, not weaken, it. It is to establish it not as a special privilege arising out of the turmoil of seventeenth century Europe but as one of a set of indispensible freedoms rooted in the needs and possibilities of the twenty-first century world. To defend religious freedom in this manner is not to defend religion. It is to defend freedom. How to cite Religious Freedom, Papers

Ethics - Professionalism and Governance Employees

Question: Discuss about the Ethics, Professionalism and Governance for Employees. Answer: Case Study Analysis From the above case study, it has been analyzed that professional work environment is a kind of workplace which is full of accountable employees, respectful, full of high competent. Leaders in the professional workplace is working towards achieving the common goal of the organization. legal issues and Ethical professional is the key problems at Pico PCs Manufacturing Company. The three values which relate to the case study are- The Enhancement of quality of life (Acs.org.au. 2017) Honesty (Acs.org.au. 2017) Professionalism (Acs.org.au. 2017) It is to be noted that the head leader of Pico PCs Manufacturing Company compromised the health of the employees at workplace. According to the head leader, comprising health of employees can help in achieving successful business including improved profits (Popovski 2016). the CEO of the company is trying to get more work from the workers of the island without providing them proper wages. The clauses which relate to the case study are the primacy of the public interest, the enhancement of quality of life, Honesty, Competence, Professionalism. The legislation which can be applied to the scenario is the Enhancement of Quality of Life which states that You will strive to enhance the quality of life of those affected by your work (Acs.org.au. 2017). The method that is suggested by the CEO of the company causes violation to various values according to the ACS. The CEO has suggested ways to get the work from the workers from the island. The workers are not getting proper wage and are unaware of the fact that working on that project may be fatal for their eyes. Thus, the decision took by the CEO is not appropriate and it should be advanced (Bauchner, Fontanarosa and Thompson, 2015). If the work is performed accordingly, many workers may lose their eyesight. In todays industries, ethical conflicts are one of the most communal problem (Argyriades and Kim 2016). Therefore, Pico PCs Manufacturing Company is also facing the same issues. However, many best practices such as by supporting a code of ethics, creating an environment where employees can speak up, offering ongoing education, etc can help the Pico PCs Manufacturing Company in addressing these issues. The company must to follow all the rules and regulations set by ACS for the work- this can be beneficial for the company as well as the workers. The company will not have to face any dispute and the workers will get better experience at work. References Acs.org.au. (2017). [online] Available at:https://www.acs.org.au/content/dam/acs/rules-and-regulations/Code-of-Professional-Conduct_v2.1.pdf[Accessed 13 Apr. 2017]. Argyriades, D. and Kim, P.S., 2016. The" market model" failure of governance and the case of Greece. International Journal of Civil Service Reform and Practice, 1(1). Bauchner, H., Fontanarosa, P.B. and Thompson, A.E., 2015. Professionalism, governance, and self-regulation of medicine. Jama, 313(18), pp.1831-1836. Popovski, V., 2016. International rule of law and professional ethics. Routledge.