Monster: The Autobiography of an L.A. Gang Member :: gangster crips, kody scott, eight tray

It was on the day of June 15th, 1975 that the world of eleven year old boy named Kody Scott would change completely. A month prior to this day, Kody was suspended from school for flashing a gang sign during the school’s panorama picture; from here it was evident where Kody was heading in life. Growing up in South Central Los Angeles, Kody was always surrounded by gangs and constantly witnessed the warfare created by rival gangs. Upon his return home from his sixth grade graduation Kody dashed out of the window in his room and ran to meet up with Tray Ball, a gang member of the Eight Tray Gangster Crips who had agreed to sponsor Kody into the gang. That night Kody was beaten senseless by the members of the set as a part of his initiation. Then, Tray Ball came and approached Kody with a pump shotgun that contained eight shells and said: â€Å"Kody, you got eight shots, you don’t come back to the car unless they are all gone.† The gang drove north into their enemy territory and eventually found and ambushed their target, a group of Bloods (the main enemy of the Crips). It was instant, gun shots rained from all directions, Kody shot six times before chasing an enemy blood who was then shot in the back by Kody. Kody’s future in the gang was set in stone. He was accepted by all members immediately, especially Tray Ball, who encouraged him to pursue barbaric acts that made Kody’s name soar in the streets. Two years later, at the age of thirteen, Kody was attempting robbery and proceeded to stomp on the man for about twenty minutes until the man was put into a coma at the hands of Kody. The police stated to bystanders that whoever did such an act was a monster, that name stuck to Kody and eventually became more prominent than his actual birth name. Needless to say, school was never Kody’s main focus. Over the course of the next two years, Kody made it his only ambition to fight for the gang and promote the superiority of the E ight Tray Gangsters. Kody’s end goal was to ultimately achieve the status of â€Å"Ghetto Star†, a title given to a individual who is known throughout gang because of the barbaric acts they have committed in the name of their own gang set.

Chinese philosophy Essay

. Introduction A. Thesis There are so many different philosophies and religions, and they greatly influence people’s life. In this paper, I am going to introduce and define the representatives of the Western philosophy such as Plato’s metaphysical Dualism and Chinese philosophy like Daoism. And I am going to compare these philosophies and explain the difference between them. ?. Dualism A. Explain Plato’s metaphysical Dualism Plato’s Dualism divided the reality into two different realms of existence (World of the Senses and World of the Forms). One world (the physical world) is constantly changing, and another world (the world of the Forms) is unchanging. Plato further divided these two different realms of existence. The world of Forms can be divided into the higher world (realm of the form) and the lower world (the Empirical world). The world of senses can be divided into physical objects (ordinary objects we perceive) and images (shadows, reflections and pictures). B. Summary of Allegory of Cave Plato explained his metaphysical dualism by using the Allegory of a cave. According to Marc Cohen: In the allegory, Plato likens people untutored in the Theory of Forms to prisoners chained in a cave, unable to turn their heads. All they can see is the wall of the cave. Behind them burns a fire. Between the fire and the prisoners there is a parapet, along which puppeteers can walk. The puppeteers, who are behind the prisoners, hold up puppets that cast shadows on the wall of the cave. The prisoners are unable to see these puppets, the real objects that pass behind them. What the prisoners see and hear are shadows and echoes cast by objects that they do not see. However, one day one of them is released from what keeps them the guy sitting, and they look back. At that time, the guy realizes that there are objects and the fire behind people and someone moves the objects. The shadow people have seen is a fake. People who are still sitting have never seen the objects behind them, so they believe that the shadow is real. The guy is free to move, so he starts to run to the exit of the cave. After getting out of the cave, the guy feels dizzy because the world out of the cave is too shiny. After a while, his eyes got used to the brightness and the beautiful world like the mountain, the sky, the river, or the sun is in the eyes of the guy. And then he realizes that the world out of the cave is real. He goes back to the cave and tells people who are still sitting in the cave what he saw out of the cave. However, they do not believe that what the guy told is the truth. C. Interpretation of the Allegory. By using this Allegory, we can think about today’s world. There are too much in formation in the world, and the world seems to be narrower than before. Especially the appearance of mass media like newspaper, television, magazine, Internet, or SNS changed how we deal with information. Too much information is created and flows every day, and we can get the information you need any time by the device like a smart phone, a PC or a tablet. However, is the information you can get really the reality? The information created by mass media might be like the shadow in a cave. Before I was born, there was already too much information. I learned much information like Japanese history in a school, and I also know the new information of the incidence that occurs every day at the same time through mass media. So I learned most of things that occurred around the world through the information created by mass media, and the information is like a shadow in Allegory of a Cave. Suppose that an internal warfare is happening in one country. We know about that through mass media. We might see suffers in a TV or in a photo. We feel like understand everything about the war through the picture on TV or words of the News, but that is not a whole thing but just part of that. We need to seek the reality by my own eyes today’s world. ?. Plato’s Legacy According to Philip, â€Å"Plato thought that the soul could and would exist apart from the body and would exist after the death of the body. He offered a â€Å"proof† for this position and was the first to do so in writing that we have any evidence of doing so. He offered several different proofs or arguments none of which are convincing today†. His argument was that humans were composed of bodies and souls, but soul was more important and immortal. His arguments used premises that are questionable today. For example, Plato thought he could conclude that the soul could exist separating from the body because it worked independently from the body when it engaged in pure thought. But today, it is proved that how we think depends on the physical brain works. So this is no longer accepted as true. Plato thought that they are remembering the knowledge implanted in their souls when the souls were in the realm of pure thought and eternal forms before entering into the body after which they forgot as they became confused by physical emotions and feelings and limited experiences through the senses. And that is the only way to explain how people come to know. This is no longer accepted as the best explanation of how people come to have knowledge. However, Plato is credited with being the first human to attempt to set out any sort of a proof that humans had souls and that they survived the death of the body and that they were immortal. A. Descartes-Substance Dualism According to Philip, â€Å"Descartes also believed that the soul existed prior to and separate from the body, and it was immortal. In his view, all of reality consisted of two very different substances: matter or the physical and spirit or the non-physical. † The physical was what would be extended in time and space and the non-physical would not be characterized. He thought that his famous claim that â€Å"I think therefore I am† established not just that he existed but that he existed without a body as a â€Å"thinking thing†. A â€Å"thinking thing† is a thing that thinks and by that would be included: imagining, conceiving, hoping, dreaming, desiring, fearing, conjecturing, reasoning, remembering and more. For him a â€Å"thinking thing† needed no physical parts to do what it does. Modern science has established that there is no evidence of humans that are without a physical body and its brain. There is no evidence that thought is possible without a brain. There is much evidence that what has been associated with Descartes’ â€Å"thinking thing† is now explained solely in term of the brain and how the brain is physically structured and the functioning of the brain. B. Aquinas According to the text, â€Å"Saint Thomas Aquinas is the philosopher who explained five ways to demonstrate the existence of the God within the framework of a posteriori (the knowledge comes from, or after the experience) and developed cosmological and teleological arguments. † I am going to explain one of the demonstrations. The way is from the nature of efficient cause. In the world of sensible things, there is an order of efficient causes. It never happens that the thing is the efficient cause of itself. If you look at one phenomenon, you can see many efficient causes behind it. But you cannot go back to infinity. There must be the first efficient cause. Aquinas claims that that is the God. The Aquinas’ claim is similar to Plato’s claim. He thought the God is the first efficient cause and independent one. That is close to the concept â€Å"the realm of the form† Plato claimed. And the things in the world of sensible things are the secondary things of the God. It is close to â€Å"the Empirical world† Plato claimed. ?. Chinese Natural Cosmology A. Ames `Image of Reason in Chinese Culture† Ames claims the difference between the dominant conceptions of reality in the West and in the Chinese tradition in his â€Å"image of Reason in Chinese Culture†. According to the text, Ames claims that â€Å"to explore the Chinese philosophy, he thought you needed to recognize at least that you are dealing with a fundamentally different world if you are familiar with Western culture. To bring into relief certain features of the dominant Indo-European view and Chinese alternative to it, he constructs a â€Å"logical sense of order with an â€Å"aesthetic† order. † What we call â€Å"logical† sense of order has developed Western philosophical and religious orthodoxy, and it is based on the presumption that there is something permanent, perfect, objective, and universal that disciplines the world of charge and guarantees natural and moral order-some originative and determinative arche, an eternal realm of Platonic edios or â€Å"ideas†, the One True God of the Judeo-Christian universe, a transcendental strongbox of invariable principles or laws, an annalistic method for discerning clear and distinct ideas. In a single-order world, the One God is the initial beginning of the universe. The God is primal and unchanging principle that causes and explains that origin and issues everything from itself, and that is familiar and presupposition in Western tradition. Although the world is explained by â€Å"logical† order in Western tradition, however, there is no â€Å"logical† order in Chinese philosophy. The order of Chinese tradition is immanent in and inseparable from a spontaneously changing world. The universe possesses within itself its organizational principles and its own creative energy. In the view of Chinese tradition, the world creates itself. That is scandalous from the view point of Western scholar reason. The yin and the yan come together and guide the infinite combination of these two opposite source of energy. These two sources of energy make a spontaneous intelligence possible. Yin and yan as the characterization of a particular relationship invariably entail a perception from some particular perspective that enables us to unravel patterns of relatedness and interpret our circumstances. They provide a vocabulary for sorting out the relationship among things as they come together and constitute themselves in unique compositions. Ames also mentions the Chinese word â€Å"li†. In both classical Chinese corpus and modern language, the closest term that approximates â€Å"reason† or â€Å"principle†. He claims that identifying the meaning of the word â€Å"li† correctly is essential to understand Chinese philosophy. According to the text, â€Å"Philosophically, the most familiar uses of li lie somewhere in the cluster â€Å"reasoning† or â€Å"rationale† (A. S. Cua), â€Å"principle† (W.T. Chan), â€Å"organism† (J. Needham), and â€Å"coherence† (W. Peterson). † Among these several alternative translations used for â€Å"li†, although philosophically as protean as â€Å"principle† for Western tradition, unwarrantedly restrict li to a notion of human consciousness and tend to introduce distinction such as animate and inanimate, agency and act, intelligible and sensible. Li is much different from being some independent and immutable originative principle that disciplines a recalcitrant world. It is the fabric of order immanent in the dynamic process of experience. That is why â€Å"psychology† is translated in to Chinese as â€Å"the li of the heart-and-mind,† but then â€Å"physics† is â€Å"the study of the li of things and events. † What separates li rather clearly from Western common understanding of â€Å"principle† is that li is both a unity and a multiplicity. Li is the coherence of any â€Å"member of a set, all members of a set, or the set as a whole. † Both the uniqueness of each particular and the continuities that obtain among them are reflected by this description. Li then is the defining character or ethos of a given community, or any other such composition. Ames also claims another point at which li departs from â€Å"principle. † In Western tradition, the discovery of originative and determinative principle gives us a schema for classifying things and subsuming one thing under another. That is why people seek â€Å"principle† in Western tradition. However, the investigation of li, by contrast, is to seek out patterns that relate things, and to discover resonances between things that make correlations and categorization possible. B. Hans-Gorg Moeller In Daodejing, the meaning of â€Å"the root† is described by using metaphor. From the view of the Daoist, our world is a â€Å"self-generating† process. In Daoism there is no initial beginning for â€Å"logical† order. In Daoism, order is immanent in and inseparable from a spontaneously changing world, and then â€Å"the world creates itself. † In this point of view, the role of â€Å"the root† is very important. â€Å"The root† is an origin of phenomenon, and many things are derived from â€Å"the root. † Unlike many Western philosophical perspectives, this â€Å"root† has a somewhat unique, interesting, and different meaning in it. The Western philosophy’s principle or arche is the first cause of the event. And nothing would exist if there were not any of the Western philosophy’s principle or arche. However, the concept of â€Å"the root† is different of that. From the Daoist perspective, â€Å"the root† is a part of the plant. â€Å"The root† does not exist before the plant although plant cannot exist if there is no â€Å"the root. † That is, â€Å"the root† itself is not a creator of the plant. It is the origin of the growth of the plant. â€Å"The root† is buried in the soil or ground, so it is invisible. However, â€Å"the root† greatly influences its visible part. This illustrates Daoist’s â€Å"autopoiesis,† self-generating concept well, which differs a lot from the Western philosophical concept â€Å"arche,† which is stated or recognized as â€Å"the God. † ?. Comparative Epistemology A. Hellenistic-Prescriptive theoretical knowledge In Western tradition, most of philosophers think there is one principle or one God and things happen from it. And the mind is separable part from the body. One of the examples is Plato. Plato’s dualism is that there are the realm of form and the imperial world. The body belongs to the imperial world and the world is constantly changing. And what we sense by the body is limited, and the Empirical world is not real. The true world is the realm of the form, and the mind belongs to the world. Plato argues that the â€Å"knowledge† continuously exists and must be justified conviction. However, the Empirical world that we belong to is contentiously changing, and there is no unchanging thing in the world. That is why there is no thing from which we can get â€Å"knowledge† in the Empirical world, so we cannot get â€Å"knowledge† by our own senses. The unchanging things exist in the realm of the form, and we cannot reach the world by using our senses. So we need to use our mind to get â€Å"knowledge†. Not all of Western philosophers claim like that, but most of philosophers claim that the truth does not exist in the world where we live today. This concept greatly influences Christianity or other religions that have the one God. In Christianity, there is one God named â€Å"Jesus Christ†, and he is the reason why things happen or why we live. People pray to seek â€Å"knowledge† that exists in the world where we are not living. That is, we cannot get the â€Å"knowledge† about it in the world where we are living, and we need to get it from the other world to know the essence of the things. B. Chinese philosophy-Prescriptive practical On the other hand, there is no the one God in Chinese philosophy. In China, the war occurred constantly, and Chinese dynasty changed over time, so people did not come to rely on one thing. This influenced the Chinese philosopher. Instead of one god or one principle, Chinese philosophers think that the world creates itself and that the world is constituted by the combination of determinacy and indeterminacy, and spontaneous, dynamic changing is the universal principle of the world. In Western tradition, the philosophers try to attribute many phenomenons to the one reason. However, Chinese philosophers think that each thing is â€Å"self-so† creativity, self-generating, and spontaneous. For Chinese philosophy, the Nature is very important, and in Daoism it is important not to try to force thing. That is why there is the concepts in Daoism; wu wei(without intentional action), wu si(without deliberate thought), wu si(without selfish interesting), wu ji(without self-awareness), wu zhi(without knowledge), wu xin(without heart-and-mind). Daoists claim that when you are thinking something, the world is also changing at the same time, so you are missing something. That is why it is important for Daoism to stop thinking by your head, get out of the world of your head, look around the world, and take action. The most important thing for Daoism is that we ought to take action as a part of the world. ?. Conclusion There have been so many philosophers through the history, and each of philosophy has been developed around the world. And how people think about the world is different, depending on the philosophy. Of many philosophies, the significant different philosophies are the Western and Chinese philosophy. In the Western philosophy, the philosophers try to attribute everything to the one principle or the one God. On the other hand, there is no principle, and the philosophers have recognized the world as self-generating process, and the world is the source of itself without no exact start and end point. This thought influences religion and how people think about the world. Around the world, many wars related to religion occur today. The difference between the religions is just what ancient people developed, so it is important to try to understand the difference in today’s world. Reference Pecorino, Philip, Ph. D. â€Å"Chapter 6 : The Mind-Body Problem Section 3: DUALISM. † Introduction To Philosophy an Online Textbook. Queensborough Community College, CUNY, n. d. Web. 4 Dec 2013. . Deutsch, Eliot. Introduction to World Philosophies. 1st ed. 509. New Jersey: A Pearson Education Company, 1997. Ex-255-256. Print. Deutsch, Eliot. Introduction to World Philosophies. 1st ed. 509. New Jersey: A Pearson Education Company, 1997. Ex-469. Print. Cohen, Marc. â€Å"The Allegory of the Cave. † Philosophy 320 History of Ancient Philosophy. University of Washington, 07 11 2013. Web. 4 Dec 2013. .

The Commonly Confused Words Explicit and Implicit

In some contexts (as explained in the usage notes below), the words explicit and implicit are antonyms — that is, they have opposite meanings. Definitions The adjective explicit means direct, clearly expressed, readily observable, or laid out in full. The adverb form is explicitly.The adjective implicit means implied, unstated, or expressed indirectly. The adverb form is implicitly. Examples I gave you an explicit order. I expect to be obeyed.(James Carroll, Memorial Bridge. Houghton Mifflin, 1991)Most states consider sexually explicit images of minors to be child pornography, meaning even teenagers who share nude selfies among themselves can, in theory at least, be hit with felony charges that can carry heavy prison sentences and require lifetime registration as a sex offender.(Associated Press, Teen Sexting Prompts Efforts to Update Child Porn Laws. The New York Times, March 17, 2016)Love is one of those words that illustrate what happens to an old, overworked language. These days with movie stars and crooners and preachers and psychiatrists all pronouncing the word, its come to mean nothing but a vague fondness for something. In this sense, I love the rain, this blackboard, these desks, you. It means nothing, you see, whereas once the word signified a quite explicit thing--a desire to share all you own and are with someone else.(John Updike, Tomorrow and Tomorrow and So Forth. The Early Stories: 1953-1975. Random House, 2003)You must listen carefully and critically to understand Snoops implicit message.In academia, implicit bias, or implicit racial bias as it is here, refers to subtle forms of possibly unintentional prejudice affecting judgment and social behavior.(Rose Hackman, Black Judge Effect: Study of Overturning Rates Questions If Justice Is Really Blind. The Guardian [UK], March 17, 2016) Usage Notes These two words come from the same Latin root meaning to fold. When something is explicit, its unfolded, laid open for people to see. Implicit is the opposite of that. It means folded in, in the sense that its meaning is covered or contained within something else and isnt explicit. . . .An explicit statement makes a point distinctly, openly, and unambiguously. . . . An explicit picture, book, film, etc. depicts nudity or sexuality openly and graphically. . . .When something is implicit, its implied, not plainly stated. . . . Implicit belief, implicit confidence, implicit faith, etc., involve having no doubts or reservations.(Stephen Spector, May I Quote You on That?: A Guide to Grammar and Usage. Oxford University Press, 2015)The words seem perfect antonyms— but for the unexpected fact that they join in implying that what they describe is undoubtable. Implicit trust is as firm as explicit trust because quite as real. Note that implicit makes its point absolutely but that impli ed requires telltale loose ends (see imply, infer). . . . Tacit is often used in the same way as implicit. A tacit reconciliation is one that both parties acknowledge and act upon without speaking of it.(Wilson Follett, Modern American Usage: A Guide, rev. by Erik Wensberg. Hill and Wang, 1998) Practice (a) Though most people would agree that the media almost never deliver a message that explicitly encourages violence, some people argue that violence in the media carries the _____ message that violence is acceptable.(Jonathan L. Freedman, Media Violence and Its Effect on Aggression, 2002)(b) Cigarette packs carry _____ health warnings. Answers to Practice Exercises (a) Though most people would agree that the media almost never deliver a message that explicitly encourages violence, some people argue that violence in the media carries the implicit message that violence is acceptable.(Jonathan L. Freedman, Media Violence and Its Effect on Aggression, 2002)(b) Cigarette packs carry explicit health warnings.

Hunting for Witches in the Family Tree

Whether your ancestor was actually a practicing witch, or someone accused of or involved with witchcraft or witch hunting, it can add a touch of interest to your family history. Of course, were not talking about the witches we think of today - the black pointy hat, the warty nose, and the ragged broomstick. Most women, and men, who were accused of witchcraft, were feared for their nonconformist ways more than anything else. It can still be fun to claim a witch in the family tree. Witchcraft in Europe Colonial America Talk of witches often brings the famous Salem Witch Trials to mind, but punishment for practicing witchcraft was not unique to colonial Massachusetts. A strong fear of witchcraft was prevalent in 15th century Europe where strict laws against witchcraft were put into effect. It is estimated that around 1,000 people were hanged as witches in England over a 200-year period. The last documented case of an individual found guilty of the crime of witchcraft was Jane Wenham, charged with â€Å"conversing familiarly with the Devil in the shape of a cat  in 1712. She was reprieved. The largest group of convicted witches in England were nine Lancashire witches sent to the gallows in 1612, and nineteen witches hanged at Chelmsford in 1645. Between 1610 and 1840, it is estimated that over 26,000 accused witches were burned at the stake in Germany. Between three and five thousand witches were executed in 16th and 17th century Scotland. The anti-witchcraft sentiment that had been growing in England and Europe undoubtedly had an impact on the Puritans in America, ultimately leading to the witch craze and subsequent Salem Witch Trials Resources for Researching the Salem Witch Trials Salem Witch Trials - Documentary Archive Transcription ProjectThe Salem Witchcraft Papers from the University of Virginias Electronic Text Institute provide a wealth of primary source documents, including a verbatim transcript of the legal documents generated during the arrests, trials, and deaths of the accused Salem witches in 1692. The site also includes site lists of jurors, Puritan ministers, judges, defenders and others involved in the Salem Witch Trials, plus historical maps.The Associated Daughters of Early American WitchesA membership society geared toward preserving the names of those accused of witchery in Colonial America prior to 1699 and to locate living female descendants of those witches. Contains a comprehensive list of accused witches.Genealogy of Witch Trial Ancestors FamiliesGenealogy reports for six of the individuals involved in the infamous Salem Witch Trials, including accused witches and officials involved in the trials. Researching Witch Trials the Witch Craze in Europe The Witch Hunts (1400-1800)Maintained by Professor Brian Pavlac at Kings College in Wilkes Barre, PA, this site examines the European witch craze through timelines and discussion of common theories, errors, and myths behind the Witch Hunts. You can also suffer through witch hunting first hand in an interesting simulation of a 1628 witch hunt.​Survey of Scottish Witchcraft 1563 - 1736An interactive database contains all individuals known to have been accused of witchcraft in early modern Scotland - nearly 4,000 in total. Supporting material provides background information on the database and an introduction to Scottish witchcraft. References Gibbons, Jenny. Recent Developments in the Study of the Great European Witch Hunt. Pomegranate, Vol. 5, 1998.History of the witch hunt (Geschichte der Hexenverfolgung). Maintained by the Server Frà ¼he Neuzeit (University of Mà ¼nchen) in cooperation with the Arbeitskreis fà ¼r Interdisziplinà ¤re Hexenforschung (research group for interdisciplinary witchcraft research). Mainly in German.Zguta, Russell. Witchcraft Trials in Seventeenth-Century Russia The American Historical Review, Vol. 82, No. 5, Dec. 1977, pp. 1187-1207.

The Rate Of Return On Education Human Capital Theory And...

Introduction The aims of this section are to outline the main theoretical approaches that underpin the rates of return on education – human capital theory and signalling models, together with reviewing the empirical literature on the topic based on such theory and the estimation issues encountered in section one. The section starts by introducing the underlying theory explaining the typical modelling attempts that take place at both the macro and microeconomic levels. Background Causal effects of education have long been a popular research topic for both labour economists and governments to estimate the effects on earnings and years of schooling. As a result, vast literature has been covered from as early as the 1990’s to present, each one proving in some way that the results from previous papers are negatively affected by some factor, and then aim to correct for this by using a variety of different techniques. This kind of debate provides a fascinating setting for research into the returns to education in the UK. Investment in the knowledge and skills of individuals takes places in three periods; early childhood, teenage years and as an adult in the labour market. During childhood, gaining human capital is predominantly determined by the decisions of others, in particular parents, our cultural environment and early schooling experiences which help to form basic language and mathematical skills and stem our attitudes towards learning from there onwards. As teenagers, weShow MoreRelatedHuman Capital Theory Vs. Theory Essay1500 Words   |  6 PagesEconomists have debated over Human Capital Theory versus Signaling Theory for years. Whilst differences have been analysed, limitations in these attempts have continued this long running debate. However, it is clear that as an individual receives higher education, their ability to attain higher earnings increases. 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In these models, cross-country diï ¬â‚¬erences in factor accumulation are due either to diï ¬â‚¬erences in saving rates (Solow), preferences (Cass-Koopmans), or other exogenous parameters, such as total factor productivity growt h. More recent incarnations of growth theory, following Romer (1986) and Lucas (1988)Read MoreInnovation and Business Performance: a Literature Review16983 Words   |  68 Pagesinnovate? 2.2 Innovation and competitiveness 2.3 Barriers to innovation 2.4 Summary 3 INNOVATION MANAGEMENT 3.1 What is innovation? 3.1.1 Diffusion of innovation 3.2 Models of innovation 3.2.1 First generation: technology-push 3.2.2 Second generation: market-pull 3.2.3 Third generation: coupling model 3.2.4 Fourth generation: integrated model 3.2.5 Fifth generation: systems integration and networking 3.3 Levels of analysis 3.3.1 Firm-level 3.3.2 Regional-level 3.3.3 National-level 3.4 The constructs ‘innovativeness’

Secret Essay Example For Students

Secret Essay SecretsIt is a nature of people to share their feelings and secrets with their so-called friends. Secrets are mostly situation that involves this one person who has to deal with the issues of his or her privacy when telling the secret and at the same time does not want third party to know. However, it is better to the listener than the secret teller. For instance, if a person has an important decision to make and if he/she does not want anybody to else to know the situation, but at the same token needs suggestion or advice from people who he/she can trust, it does not matter how hard he/she thinks, he/she might not be able to come up with a good decision. The reason being is that he/she is too involved in the situation hence prevent him/her from thinking properly. At this point, it is better to ask for second opinion especially from a friend or someone who can be trusted. I believe that secrets should be kept between you and your friend because that is the foundation of a relationshi p and it helps you release the stress thats building inside. Every individual has at one time or another shares some kind of secret to his or her friend. This is where the foundation of a true friendship begins. Good friends are hard to find; therefore, if you happen to have a good friend you would want to share things with that friend and expect that friend to keep your secret for you. By doing so implies that you consider him/her as one of your own people such as your father/mother or husband/wife. Also, you are insinuating to your friend that you trust him/her enough to share your most intimate thoughts and feelings. Thus in return that friend should respect you enough to keep your secret for you until you are ready to announce it to the world. Another example is that when you tell your friend your secret, you expect that friend to help you solve your problem. Or at least give you some suggestions in finding a solution to your problem. A true friend would not mind helping you because he/she knows that you would do the same for him/her. This friend not only would feel good about helping you but also feels fortunate that you would go to him/her for help. Just the thought of helping you release all those tension is enough to cheer your friend. Nonetheless, the reason you would want to tell someone your secret is because it is eating you up inside and the only way to release it is to tell someone something. After telling the whole secret or even just a little part of it does a lot of good. That is why many people tell their friends things. Many people tell secrets for different reason. It is a part of human nature for one friend to tell another the secret and expect that friend to keep the secret for you. A strong friendship should have some kind of foundation and trust. If a friendship lacks these two fundamental elements, then that relationship would not last. Friends should be able to trust one another and share whatever on ones mind. Also, friends tell another friend their secrets because it helps them liberate the pressure and anxiety thats building inside. For these reasons, I truly believe that a true friend will keep your secrets for you.

Reflective Journal free essay sample

What I have pro-actively tried to do is participate in the discussions regarding student groups and what other peers do to motivate, engage and ensure differentiation within their sessions. Avis et al in â€Å"Teaching in Lifelong Learning† was a useful book which has provided me with practical teaching guidance on classroom sessions and what I can do to improve my delivery to students. I have drawn on this resource and it has assisted me with discussing with my peers in the PGCE sessions about what is beneficial to learners and what can be detrimental within a classroom environment. By engaging in these types of debates within PGCE it has given me additional confidence to contribute when in the Higher Education arena with colleagues. In year 1, due to my lack of experience I felt reticent to share comments about how I felt I could inspire learners and contribute to their enthusiasm. In contrast this year I have felt a more active part of the team. We will write a custom essay sample on Reflective Journal or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page This has been further evidenced by me trying to insert new teaching assessments and techniques for example: the snowball event which has been referred to in PDP4. The observations which I undertook to assist with PDP2 have demonstrated further how a tutor should take risks with their delivery and be encouraged to try new approaches. When observing the HND class, although many of the techniques may have been considered basic, the students clearly enjoyed the interaction and the opportunity to be integrated in the session. Feedback from my second teaching observation this year, was I had not interpreted a model correctly to students. I subsequently sought advice from my tutor to ask to discuss my interpretation of the model and how this could be rectified with the students. This was a steep learning curve for myself, asking for help and support should not be seen as detrimental. Reviewing what happened, realistically I need to ensure I review all models and seek advice from colleagues if I am not sure how to approach them. I have taken on board Schon’s reflective model on how you learn from experience and your teaching can improve from ensuring you develop from these action points and improve your practice. One of the modules which I taught this academic year was a lecture as a guest speaker, followed by a seminar and the students were split into two seminar groups. I therefore had to co-teach the seminar group with a colleague. The same lecturer had taught the â€Å"People and Organisation† module previously. I found this situation quite difficult, as although I was preparing the material for both seminar groups the other lecturer did provide feedback, comments on how things could have been done differently. The feedback was not constructive on lesson techniques instead was more a personal opinion on what he would have included in sessions etc. I took this feedback on board and ensured I acted professionally in the meetings; however I did discuss this with my mentor to get feedback on whether I handled it correctly and what way I could approach it in the future. Initially, I began to doubt if I had the confidence and ability to teach the module and evaluated this situation after the first four sessions. I then applied Egan’s model of Explore, Understand and Act and began to discuss with the lecturer what would he do differently, understand what his views were and then act on that. I moved the situation by evaluating my performance, discussing it with a peer and then identifying what is best for the students. In addition, my mentor and I discussed the issue and I explained I was keen to learn from any errors I had made, however I did review the situation that both the colleague and I should be working together to ensure a consistent delivery package and should not be competing as â€Å"us and them†. Roffey-Barentsen amp; Malthouse (2009) (p7) in their model helped me to evaluate and take the necessary relevant action of â€Å"reading about what I was going to deliver† â€Å"planning† for the seminar, â€Å"doing it†, taking time to â€Å"reflect† on it and then the cycle can be undertaken again. By using an academic model it has helped me to understand the process of reflection and how I can move a situation forward in an academic situation. Although I recognise the support of peers and the importance of sharing best practice as a professional I do understand how I need to undertake my own personal development to ensure I maintain my standards. By doing this, it will encourage colleagues to seek support from myself and guidance when requiring information about my subject specialist area. Currently within my department I am the only colleague who is CIPD qualified. I take this qualification seriously and want to ensure my colleagues can draw upon my professional experience to assist them in the workplace. Within the limitations of teaching reduced hours I do aim to try to provide additional support to my colleagues by providing journal articles or other relevant Employment Law information. In addition on three occasions this year I have facilitated on the BA programme as a guest speaker. Based on this delivery, in preparation for next year I have been asked to facilitate on the course next year. A further contribution which I have made to the Higher Education department was a new colleague joined the team. As he was allocated a module which I had previously facilitated on, I provided my entire lesson plans to him, DVD resources etc for the whole module. In addition, we discussed his facilitation during 1:1’s and I explained I recognised he would want to change, amend and update how the resources were his to utilise as he felt appropriate. In summary I feel it is important to work as a co-operative team member to ensure best practice is shared and to provide support and guidance to colleagues. As Belbin’s teamwork theory illustrates the team will include a variety of different personalities and it is essential an effective work practice is undertaken. By working as a team this will benefit the students which should be the priority for all of the teaching staff.