How the Marine Corps Prepared Me to Self-Publish Novels

How the Marine Corps Prepared Me to Self-Publish Novels How the US Marine Corps Prepared Me to Self-Publish Matt Leatherwood is a former United States Marine and two-time self-published author. In this guest post, Matt shares how his experience in the Marine Corps inspired him to self-publish novels,  and how returning to the publishing industry after more than a decade-long hiatus has shaped him as an author.Growing up, I recognized I had a unique ability to capture people’s imaginations through the written word. Teachers in middle school and high school called it a â€Å"gift.† I just thought of it as a way to pass the time during boring classes. Once the bell rung, I couldn’t wait to share my latest creation with others. Mr. Bennett, my science teacher, recognized my talent and began reading my work out loud during study halls.For years, I was content with scribbling stuff down on paper, passing it around and getting a reaction. This habit followed me through high school, into college and eventually the Marines.Journaling my experiences in IraqI never wanted to be a writer. That changed on January 13th, 2003, the day my battalion commander stood before me and announced that the Secretary of Defense, acting on orders from the president, had issued our unit a deployment order for the Middle East. My initial thought was, â€Å"I’m going to war, and I’m gonna die.† My next thought was about how I had squandered my writing talent.A majority of my fellow Marines were disturbed by the news. The last time the United States deployed for an armed conflict on a mass scale was slightly over a decade ago (1991). Fear of the unknown was rampant whether anybody wanted to admit it or not. I resolved at that moment to keep a day-to-day journal of things as they unfolded on the ground. This journal tracked my movements from the U.S. to Kuwait into Iraq and back again.My motivation for the journal was to provide my family with a written record of what was going on as I experienced it should I perish - my mother would be most comforted for an in-depth explanation beyond the generic â€Å"killed in action† touted by the military.How the battlefield turned me into a writerI returned back to the U.S. on July 4th, 2003 and was honorably discharged several months later. I still had all the journals I had written but didn’t know what to do with them. It then dawned on me to turn them into a book that my family and others could read to understand the plight of the combat soldier. Those journals became Train to Baghdad, my first book.I had officially become a writer through extenuating circumstances. I can honestly say, if I had never gone to war, I would’ve never taken up writing. So, it is my contention that I was â€Å"drafted† into writing. "I  was drafted to war.  I was also drafted into writing." @M_LeatherwoodJr Why I gave up writing after my first attempt to self-publish novelsI worked daily for eight months, shaping my journals into the book "Train to Baghdad". Because the war was still being fought and I did not obtain clearance from the Department of Defense, I was forced into writing the book as a fictional memoir.Not knowing anything about fiction, apart from what I had learned by reading it myself, I enrolled in the novel-writing program at Winghill Writing School and spent thirteen months learning the craft from the bottom up. I was assigned an instructor, Canadian author Michael Crawley, who had some commercial success and we began working on the first ten chapters of what is now Complicity in Heels.Why self-publishing works for meWorking with Reedsy editor, Angela Brown was a joy. I followed her editorial letter religiously as I revised the manuscript of "Complicity in Heels". There were times when I realized my story had more holes than a slice of Swiss cheese. She brought up poin ts I had never even considered when constructing my story. I found myself often asking, "How could I have missed that?" She pushed me past my comfort zone as a writer.Despite my initial, challenging experience with self-publishing, the decision to self-publish my second book was quite easy. The choice felt right because of how it coincided with my Marine background. Self-reliance, discipline, and responsibility are in my blood. I thrive on challenge and adversity, both of which are involved when you self-publish. "I thrive on challenge and adversity, both of which are involved in self-publishing." For others, the traditional publishing route provides security and industry validation. However, both avenues come with a laundry list of pros and cons, so anybody just starting out would be best served to do their due diligence.Looking back on war and the importance of readingContrary to popular belief, there is a lot of dead time during a  war. I too held this misconception of nonstop action, until I found myself in a combat zone - I thought it would be constant engagement with the enemy. After all, that’s what all the movies show: firefight after firefight.   Not so. There are long stretches of action-less time, depending on where you are on the battlefield. Books and mail from loved ones at home are much-desired staples that get you through those times.Often, you don’t know where you are, how long you’re going to be there, or what tomorrow looks like. Orson Scott Card’s  Ender’s Game series got me through those doldrums. I kept a fresh co py of his paperback in the cargo pocket of my uniform and toted that book wherever I went.On the battlefield, books and letters are lifelines. Back home, writing has given me a new path and self-publishing has allowed me to open a new chapter in life. "On the battlefield, books and letters are lifelines." @M_LeatherwoodJr "Complicity in Heels" is available on Amazon for Kindle and paperback. Find out more on Matt’s website!  What has inspired you to be a writer? How has self-publishing influenced you as an author? Leave your thoughts, experiences, or any questions for Matt  in the comments below.

The Afrikaans Medium Decree

The Afrikaans Medium Decree The South African Minister of Bantu Education and Development, MC Botha, issued a decree in 1974 that made the use of Afrikaans as a medium of instruction in black schools compulsory from Standard 5 onwards [from the last year of primary school to the last year of high school]. The African Teachers Association (ATASA) launched a campaign against the policy, but the authorities implemented it anyway. Northern Transvaal RegionRegional Circular Bantu EducationNorthern Transvaal (No. 4)File 6.8.3. of 17.10.1974To: Circuit InspectorsPrincipals of Schools: With Std V classes and Secondary SchoolsMedium of Instruction Std V - Form V1. It has been decided that for the sake of uniformity English and Afrikaans will be used as media of instruction in our schools on a 50-50 basis as follows:2. Std V, Form I and II2.1. English medium: General Science, Practical Subjects (Homecraft-Needlework-Wood- and Metalwork-Art-Agricultural Science)2.2 Afrikaans medium: Mathematics, Arithmatic, Social Studies2.3 Mother Tongue: Religion Instruction, Music, Physical CultureThe prescribed medium for these subject must be used as from January 1975.In 1976 the secondary schools will continue using the same medium for these subjects.3. Forms III, IV and VAll schools which have not as yet done so should introduce the 50-50 basis as from the beginning of 1975. The same medium must be used for the subjects relate d to those mentioned in paragraph 2 and for their alternatives. ...Your co-operation in this matter will be appreciated.(Sgd.) J.G. ErasmusRegional Director of Bantu EducationN. Transvaal Region ... The Deputy Minister of Bantu Education, Punt Janson, said: No, I have not consulted the African people on the language issue and Im not going to. An African might find that the big boss only spoke Afrikaans or only spoke English. It would be to his advantage to know both languages. Another official was quoted as saying: If students are not happy, they should stay away from school since attendance is not compulsory for Africans. The Department of Bantu Education said that because the government paid for black education, it had the right to decide on the language of instruction. In fact, only white education was totally subsidized by the government. Black parents in Soweto paid R102 (an average months wages) a year to send two children to school, had to buy textbooks (which were issued free in white schools), and had to contribute towards the cost of building schools.

Religion and Society Essay Example | Topics and Well Written Essays - 1500 words - 1

Religion and Society - Essay Example This led to the conclusion that Protestantism in Europe helped to shape capitalism thereby having a profound effect on economic systems across Europe. I hold the opinion that religion and economy are closely linked and both have a major contribution in the society. Religion affects how people relate with each other and themselves, thereby having a huge impact on the views, opinions and beliefs of individuals with regard to other activities that they are engaged in within their societies. These opinions, worldviews and beliefs are then transferred in business where people exchange goods and services using recognized media of exchange. Religious values such as love, respect, trust hard work and other doctrines such as salvation, sin and predestination also shape how people view ownership, use and disposal of property (Johnstone, 2007). Religion encourages people to be diligent and take care of the surroundings in a way that pleases the Supreme Being, through hard work. Max Weber, realizing the influence of religion on individuals sought to analyze how such influence affected how individuals perceived the economy and business in general. In his theory, Max Weber attempts to elucidate the emergence of Europe and its uniqueness as a dominant economic force globally. Protestantism forms the core of his theory on the origins of capitalism as a major economic model. Capitalism emerged in the 17th century; concurrently with the Protestant reformation, that was taking place in Europe (Johnstone, 2007). During this time, religion was very important to most people and had a lot of influence in their actions and ways of thinking. According to Weber, capitalism began from religion and not from any technological developments that had started springing in the society at the time. Calvinist religions in Germany in particular were very fundamental in shaping the economic system in Germany and across Europe. Weber believed that the work ethic of

Exploring the factors behind medication non-compliance among patient Dissertation

Exploring the factors behind medication non-compliance among patient with bi-polar disorder - Dissertation Example Role of Nurses: A Re-look of their Role in Bipolar Disorder Care 15 2.4. Role of Organisations in the Care of Patients with Bipolar Disorder: A Welcome Development 18 Chapter 3 Findings and Discussion 19 3.0. Introduction 19 3.1. Findings and Discussion 20 3.1.1. Bipolar Disorder: An Old Disease with New Approach 20 3.1.2. The Nature of Holistic and Collaborative Treatment Approach (HCTA) for Bipolar Disorder 21 3.1.3. HCTA and Nurses’ Role 22 3.1.4. HCTA and Organisations Servicing Bipolar Patients 23 Chapter 4 Conclusion and Recommendation 24 4.0. Conclusion 24 4.1. Recommendations 25 References 27 Appendix 1 30 Abstract Bipolar Affective Disorder (BD) is an ancient disease that is given new understanding and contemporary approaches to treatment. The interplay of psychosocial factors and physiological elements in the understanding and treatment of BD is crucial. In this context, treatment of BD ought to be approached from holistic and collaborative perspective. Considering t he significance of gaining further understanding of bipolar disorder, this research intends to conceptually clarify the concept of holistic and collaborative treatment approach of BD. Likewise, it seeks to determine the role of nurses in the holistic and collaborative treatment approach of BD. Finally, it aims to identify the role of organisations in the holistic and collaborative treatment approach of BD. ... In order to attain the aims of this research and address the questions of this study, a documentary analysis had been conducted. Some of the findings of the research are: 1) Bipolar disorder is an ancient disease that is given a new look. 2) Nurses hold a crucial and central role in the management and treatment of BD. 3) Organisations rendering service to bipolar patients are laudable institutions that need to spread across the globe to address BD. Chapter 1 Introduction 1.0. Introduction Bipolar Affective Disorder (BD) is an ancient disease that is given new understanding and contemporary approaches to treatment (Thomas, 2004). Bipolar disorder is characterised by chronic and recurrent marked mood instability (Crowe et al, 2010). The episodes are normally intense, varying in degree with extreme highs and lows that are often intermingled, thus creating mixed states, a hybrid of symptoms, which in turn, makes it difficult for an easy categorisation of BD (Frank et al., 2000). Thus, de spite the new look of BD as a result of the identification of the various types of mania comprising the spectrum of BD (Akiskal, 2009), the easy categorisation and labelling of bipolar disorder is still a challenge (Crowe et al., 2010). Nonetheless, it is deemed essential that an appropriate characterization of the mania the patient is experiencing be provided in order to give the proper treatment that is required by the patient facing this illness (Akiskal 2002, 2009; Thomas, 2004). The need for ‘proper treatment’ for bipolar disorder is crucial because BD is now ranked fourth in the global burden of disease as a leading of cause of disability (WHO 2010). An important development in the treatment of BD is the

Achieving Morality Essay Example for Free

Achieving Morality Essay The external factors play a huge role in shaping one’s decisions. One may think that his genetic and background history has the most influence on his actions, but in reality, the intensity of a given situation has greater impact in the choices of the individual. The surroundings one lives in ultimately influences his perception, decision, and morality. In his essay, â€Å"The Power of Context,† Malcolm Gladwell states how it is the little things in life that makes the bigger difference and in many aspects this is true. In Daniel Gilbert’s essay, â€Å"Immune to Reality† he talks about how human perception about reality is not always accurate. In Oliver Sacks’s essay, â€Å"The Mind’s Eye† he shows how there are many different perceptions to view the world. So at the same time, is it possible to dictate what is right and wrong in one’s life if all the decisions are a result of his given situation and surroundings? Also the morality for each person varies depending on their circumstances and perception of their world. Ultimately, an absolute form of right and wrong does not exist because the context of the situation always changes, but still it is possible to achieve an applicable standard of morality in society. Each individual has his own way of looking at the world that is completely unique when compared to the way another person does. This is perception of reality and this form is always open to discussion because the person generates this viewpoint. Each individual makes his decisions based on his perception of the world. â€Å"The processes by which we generate positive views are many: we pay more attention to favorable information, we surround ourselves with those who provide it, and we accept it uncritically (Gilbert 134). In many instance one creates his own perception to suit his way of thinking, so the individual could be in the center of his world. â€Å"He seemed to regard this loss of visual imagery as a prerequisite for the full development, the heightening, of his other senses† (Sacks 304). Most people see becoming blind as unfortunate event, but according to this person it helped him to improve his other senses. â€Å"The tabloids dubbed Goetz the subway vigilante an d the death wish shooter† (Gladwell 153). Rather than seeing Goetz as a lunatic the newspapers depicted him as a hero. So this shows the difference in perception between people and how it varies from individuals. Importantly since each person’s perception varies it is hard to claim whose perception is right or wrong because ultimately is there a â€Å"right† perception of the world that everybody should be following? Even when viewing a painting everybody has their own interpretation of the art. No one claims there is only one â€Å"right† perception; rather the different perceptions are simply different approaches towards looking at the world. â€Å"It was simply inconceivable that someone could pull a gun on someone else on the subway and be called a hero for it.† (Gladwell 154) shows how different viewpoints affect the verdicts of a situation. A hero to some people might be a villain to others and it is hard to claim who is the â€Å"right† hero. The difference in subjectivity among people will always create a discrepancy of opinions among people. Since a variety of perception exists, then is it possible to have a perfect set and stone â€Å"right and wrong† rules in life? The context of a given matter plays a huge role in deciding the morality of the event. Morality is very much depended on the background information of the event. It is very hard to dictate the morality of an issue without seeing the bigger picture. Most people might see stealing as a wrong act, but what if someone stole a piece of bread in order to make sure he does not die from starvation, is that still a wrong act? In a situation like that one might feel sympathetic to that poor fellow and probably will see stealing as reasonable in that given situation. â€Å"We do not realize that our views will change† (Gilbert 135), the idea of morality varies on the situation because the context of the event directly affects morality. â€Å"Blindness now becomes for him a dark paradoxical gift. This is not just compensation, but a whole new order, a new mode of human being† (Sacks 305), in many aspects blind people do not see their condition as a curse or burden rather a different approach towards living and for most sighted people it might be hard to understand and accept this approach. â€Å"That there are instances where you can take normal people from good schools and happy families and good neighborhoods and powerfully affect their behavior merely by changing the immediate details of their situation† (Gladwell 162) this shows how the little details of an event plays huge role in the outcomes of an event. Essentially, context of a situation is what dictates morality and it is going to be almost impossible to label morality as set and stone as something like the Ten Commandments because the context always changes. Even though the standards of morality vary according to the situation there are some aspects of morality that one subconsciously accepts. Some ethics are universally considered wrong and one’s mind without even one knowing already knows that some choices are not right. That is why the mind tends to usually question the choices one makes. â€Å"When we cook facts, we are similarly unaware of why we are doing it, and this turns out to be a good thing, because deliberate attempts to generate positive views† (Gilbert 134), subconsciously to some extend individuals are aware of the morality behind an action and this will help individuals to make their decisions wisely. â€Å"To what extent are we our experiences, our reactions shaped, predetermined, by our brains, and to what extend do we shape our own brains† (Sacks 303), There are some emotions and judgments that are simply preinstalled in one’s mind which aids an individual in making choices that are difficult. â€Å"After a while the bad guys wised up and began to leave their weapons home and pay their fares† (Gladwell 157) this shows how there is a consciousness inside individuals that helps in guiding with decision making. When making a choice that might inflict pain to us or others one’s mind will usually try to suggest against that decision. That is why the idea of taking an innocent person’s life is universally seen as a wrongful act in societies. Therefore, there is a sense of unconscious morality that lies within the hearts of most individuals. Achieving a complete form of morality is a very idealistic thought because practically it’s not possible. There are infinitely many ways of perceiving morality and it would be impossible to set a standard that would suit all the time. â€Å"Too often people with sight don’t see anything† (Sacks 310). There are parts that even one’s eye sometimes cannot capture meaning that sometimes it’s simply not possible to account for all the possibilities. â€Å"The benefit of all this unconscious cookery is that it works, but the cost is that it makes us strangers to ourselves† (Gilbert 135). People sometime engage in activities without being aware of the magnitude of the situation. †They are both based on the premise that an epidemic can be reversed, can be tipped, by tinkering with the smallest details of the immediate environment† (Gladwell 157) the intensity of the situation has a huge influence on the decision of the individual. Due to all this, perceiving morality completely would be very difficult. Also having a perfect morality would require infinite knowledge which humans do not possess. As an individual one is limited at what he observes at a given time and there are limitations for each individual in this world. However, through the perceptions of many individuals, people will be able to come up with a better understanding of morality. Even with the limitations each individual has a small understanding of morality in the back of his head. Essentially, when all these understanding that are possessed by individuals are combined then a suitable set of standards will be formed that can accompany most situations. The collective effort of people will help to generate a better set of morality that will help in creating a peaceful environment for people to live in. That is why it is important to have many different perceptions of morality because they all eventually lead to creating appropriate rules that will be suitable for the well-being of a society. Despite not being able to have an absolute morality with infallible accuracy and with infinite knowledge, an applicable method of sensing morality is still practical. Individuals lack the ability to have a perfect morality because for one to acquire it in completion one needs to possess infinite amount of knowledge. Despite this back drop each individual innately has the ability to know morality in small parts and therefore combining the small parts of every individual will help to achieve a suitable set of codes. The differences in perception between people only aids to benefit humans in portraying a better understanding of morality. That is why it is important that there are different types of perceptions because if there was only one view then a very limited and narrow minded principle would be prevalent in the world. The different pathways of thinking done by people finally leads to achieving a suitable mode of morality. An absolute form of morality will never be possible in this imperfect world, however, that does not mean accomplishing a reasonable standard is impossible.

Free Essays - I Found Timelessness :: Personal Narrative, Descriptive Essay

I Found Timelessness    Today, waiting on the schoolhouse steps, I saw something I had never seen before. My back against the warm brick wall, in happy prospect, I stared abstracted towards the red-orange of autumn on a tree. At the very center of my concentration was a single leaf; a torn yellow-green, not even red yet. But it fell. I saw the precise moment of release - the instant the leaf actually disconnected from the branch. It was the brevity of perfection. Partition in sunderance, an umbilicus severed, a future unlatched; an end and a beginning. There was an eternity within; the filial unity, the brief struggle for escape, then the sudden absence of support; and from an empathic vicariousness I found myself within.    I found my entire life in the transience of an instant; I sat up, in respect and humility. The leaf swung in descending pendulum. I rose to grab it, then stopped. I was standing in a small pile of wet and shredded leaves. The leaf, lifted by a breeze, slowed, suspended, paused then rolled over on itself. I knew that one day this leaf too, would crumble into a crust of sinew and stem - so I let the leaf continue, rising upward.    The leaf waltzed in an orbit around itself. Others fell around it, but I kept my attention. This leaf was lighter. It took its time. The torn yellow leaf, because of its shape, spun differently than the rest. The leaf was continually tossed up in irregular oscillations, gaining further distance, until it came near the wall of the building. As the wind approached the brick schoolhouse, the air was forced up and over, trying to pull the leaf along with it.    The leaf reached up, against gravity, and against the lacerated shreds below. It hung, pulled up and down by destiny and self-aspiration.

Diminishing Punjabi

Punjabi (Gurmukhi: à ¨ ªÃ  © °Ã  ¨Å"à ¨ ¾Ã  ¨ ¬Ã  ©â‚¬; Devanagari: à ¤ ªÃ  ¤â€šÃ  ¤Å"à ¤ ¾Ã  ¤ ¬Ã  ¥â‚¬; Shahmukhi: : Ù ¾Ã™â€ Ã˜ ¬Ã˜ §Ã˜ ¨Ã›Å') Is an Indo-Aryan language spoken by 130 million native speakers worldwide, making it the 10th most widely spoken language in the world. It is the native language of the Punjabi people who inhabit the historical Punjab region of Pakistan and India. Punjabi emerged as an independent language in the 12th century.Punjabi emerged as an independent language in the 12th century. The Sikh religion originated in the 15th century in the Punjab region and Punjabi is the predominant language spoken by Sikhs. Guru Nanak himself composed Punjabi verse incorporating vocabulary from Sanskrit, Persian, Arabic and other Indic languages as characteristic of the Gurbani tradition. In India, Punjabi is one of the 22 scheduled language of India. It is the first official language of the Indian State of Punjab.In Pakistan, Punjabi has not been granted official status at the national level though it is the most spoken language and is the provincial language of Punjab, Pakistan, the second largest and the most populous province of Pakistan. Punjabi is becoming more acceptable among Punjabis in modern media and communications. Punjabi has always been an integral part of Indian Bollywood cinema. In recent years a trend of Bollywood songs written totally in Punjabi can be observed. Punjabi pop and folk songs are very popular both in India and Pakistan at the national level.A number of television dramas based on Punjabi characters are telecast by different channels. Punjabi cinema in India has also seen a revival and more and more Punjabi movies are being produced. Punjabi music is very popular today throughout the world. Punjabi is also spoken as a minority language in several other countries where Punjabi people have emigrated in large numbers, such as the United States, Australia, the United Kingdom, where it is the second-most-commonly use d language and Canada, where it is the fourth-most-spoken language.There were 76 million Punjabi speakers in Pakistan in 2008, 33 million in India in 2011, 1.3 million in the UK in 2000, 368,000 in Canada in 2006, and smaller numbers in other countries. But now-a-days the trends have changed in India. Western Languages are proving very influential. People try to learn different languages like Spanish, German, French and to prove themselves superior they speak English in gatherings. Even Sikh families have stopped speaking Punjabi because their children learn Hindi and English in their schools and they are not taught Punjabi. Parents when asked that why don’t you speak Punjabi, they have a very simple excuse â€Å" School mein toh hindi sikhate hain bacho ko†¦.punjabi kaha aati hain inhe.†Parents do not take initiative of teaching their child themselves rather put blames on schooling system. Even in Gurdwara’s we find Sikh people talking to each other in Hin di. Whereas this is not the scenario in any other country or even any other States of India. When we go to South of India people speak their native language to everyone they meet. There hardly anyone knows Hindi. In Foreign Countries like France, Spain people speak French and Spanish respectively . They even do not speak English amongst themselves.And this is the only reason why people of different culture and language try and learn their language. Punjabi was very widely spoken in older days when people knew the value of Punjabi Boli. But now number of Punjabi speakers have reduced. If this remains the scenario the time is not far away when Punjabi will be one of the extinct language in the next 15-20 yrs. It should be the responsibility of parents and grandparents to teach children their Mother Tongue and they should not rely only on school and tutions. This will bring children close to their culture and will save Punjabi from becoming extinct.

Karl Marx

Karl Heinrich Marx â€Å"If I had 26 letters of the alphabet I could rule the world.? †Those are the words of one of the greatest philosophers. Karl Heinrich Mark, â€Å"The Founder, or the Father of Modern communism and Marxism† was born May 1818-July 1883. Karl was born into a wealthy family. (1) He was one of the most infamous philosophers and tacticians in the socioeconomic structure of our times. He was however infamous to many people because of his political, economic and social views. Mr. Marx was also very influential to many significant people and countries worldwide. (2) Even today people use and elaborate on his quotes.His views continue to be debated and applied in today’s society. Karl Marx is dubbed the â€Å"father of Communism†, and wrote his Communist Manifesto in 1848, with Friedrich Engel's. (3) Economically, he opined that capitalism is very unfair and dehumanizing, in that the laborers or the masses were meant to work for a few rich pe ople who profit by paying very low wages. (2) He however noted the defining features of capitalism as alienation, exploitation and reoccurring, cyclical  depressions  leading to mass unemployment;(1) on the other hand capitalism is also characterized by â€Å"revolutionizing, industrializing urbanization. 3)  Marx considered the capitalist class to be one of the most revolutionary in history, because it constantly improved the means of production, more so than any other class in history, and was responsible for the overthrow of  feudalism  and its transition to capitalism. (4-5)   Capitalism can stimulate considerable growth because the capitalist can, and has an incentive to; reinvest profits in new technologies and  capital equipment. Karl Marx believed that throughout history, since the feudal ages, proletariats (working class) have been abused by higher classes, especially bourgeoisie (middle class).In Communism, proletariats are in power, and the sharing of the w ealth and business would be run by the worker’s themselves. . Today labor unions adopt the principle of deciding their own wages and seeking good working condition and can go on strike if their demands are not met. There is collective bargaining by workers Socially Karl Marx’  theories  on these changes happening around him are based around the idea of different stages that society goes through. He believes there are five stages in society and these are: tribal communism, slavery, feudalism, capitalism and finally ommunism. Most western societies have already gone through the first three stages and at the time of Marx were going through the fourth stages, as most still are. (2)Marx talks a lot about production, he theorizes that the part you play in the method of production affects the role you have in society as a whole. Each stage in society has a different production system in place. So in a capitalist society somebody who owns the means of production, the bourg eoisie, is the top of the social rank as they hold the power.The rest of society, the proletariats rely in the bourgeoisie to provide them with job so they have the  money  to survive. There will always be groups who have the power the oppressor, while the rest are the oppressed; those without any power who have to rely on others to provide them with money  so they are able to live. These two groups do not share the same interests. Marx saw this as class conflict, he believed that with time the conflict between the two would grow so great that the oppressed would rise up against the oppressor and society would move on to  the next  stage.In his opinion  the next  stage would be communism, his idea of the perfect society. The world is pretty much how Marx described it 150 years ago, which is quite impressive in itself,† Tormey said. â€Å"This is to say that we now have a more or less integrated world capitalist system, with a global rich and global poor — as Marx predicted. There is huge exploitation across all societies — the proliferation of sweatshops and export processing zones are all very much in keeping with Marx’s account. The peasantry is being systematically wiped out in a global process of dispossession, and of course social democracy, which started as a form of ultra moderate ‘Marxism,' Marxism-lite if you like, is in retreat in all areas where it once enjoyed hegemony,† he added. Politically The Soviets, Chinese, and other Communist states were at most based along. Marxist beliefs ch Communist leaders as Vladimir Ilyich  Lenin, Joseph  Stalin, and  Mao Zedong even Hitler  loyally claimed Marxist orthodoxy for their pronouncements which produced an egalitarian political society. 3) This led to evolution of varied forms of welfare capitalism, the improved condition of workers in industrial societies, and the recent demise of the Communist bloc in Eastern Europe and Central Asia have tende d to discredit Marx's dire and deterministic economic predictions. (4) In the Third World, a legacy of colonialism and anti-imperialist struggle has given Marxism popular support. In Africa, Marxism has had notable impact in such nations as Ethiopia, Benin, Angola, Kenya, and Senegal. In less stable societies Marxism's combination of materialist analysis with a militant sense of justice remains a powerful attraction. Karl Marx The first article speaking about it the power of the communist manifesto and the power it has in Europe. Usually all of the political parties in opposition of the current government go to the ideology of the communist manifesto adapting it in several languages in the Europe from English, French, German, Italian, and Danish languages. From the Karl Marx perspective it focuses on the struggles of the classes the rich and poor. The only way, how this level could ever be resolved is through a revolution or contending of the classes. In the days of history, we noticed that the arrangements of society in placed into various orders, and by social ranks. This was done in the Middle Ages with great empires. The modern bourgeois society has established new classes, new conditions of oppression, and new forms of struggle in place of old ones. In the views of Karl Marx it places two great classes; the Bourgeoisie and the Proletariat. The colonialization of the Americas and the controlling of the Chinese and Indian Markets allowed for the Bourgeoisie to continue to rise using the raw materials and resources of the new lands. In the area of industrialization is when the two classes became more apart than anything else when the bourgeoisie would do nothing while the proletariat did most of the work and were working in poor conditions including child labor. As it turns out to be the bourgeoisie became richer and had the advantages of political advances of that class. As the argument states that either republic or monarchy governance support the interest of the in the bourgeoisie. The current state is only a committee for the managing of the common affairs of the whole bourgeoisie. It has said that the bourgeoisie has destroyed the family relations because the individual is focused on self-interest only calling it a cash payment. It has destroyed the main purposes of society in which are religious activities, chivalrous enthusiasm, and sentimentalism and given the icy water of egotistical approach. It has given the meaning of anything personal as an exchange of value in the place of costless freedoms. An enable of this is the world Free Trade, in one word means exploitation veiled by religious and political illusions, it is substituted naked, shameless, direct, brutal exploitation. According to the view of Karl Marx, the bourgeoisie has basically stripped the occupations of the honored physician, lawyer, priest, or poet into paid wage laborers. It has turn away from the family it sentimental veil and reduce the family into a money relation. The bourgeoisie cannot exist without the changing the instruments of production and the relations of production and with them the relations of society. The need for the constant expanding of the markets and its products get the bourgeoisie to the surface of the world, not caring where to settle. The bourgeoisie though its exploitation of the world market given the character to production consumption in every country. The old fashion states controlled national industries have been destroyed or are daily being destroyed. The introduction of the new industries becomes a life and death question for all civilized nations; those do not work up indigenous raw material around in the globe. The bourgeoisie by the rapid movement of its instruments of production allowed for the expansion of communication creating the civilizations in these nations. The cheap prices of commodities are what allow other countries to adapt to the way of the bourgeoisie. This class has subjected the country to the rule of towns and small people. It created enormous cities that increased the urban population as compared with the rural, and only rescued a considerable part of the population from the rural life. Just as it has made the country dependent on the towns, so it has countries dependent on the civilized ones, nations of peasants on nations of bourgeois, including the East and West. According to the view, this is a necessary consequence of this because of political centralization. Independent and loosely tied connected provinces, with separate interests, laws, governments, and systems of taxation, became into one nation with one government, one code of laws, one national class interest, and on customs-tariff. The proportion the bourgeoisie provide including capital is developed to the same proportion of the proletariat, the modern working class, developed a class of labor who live only as they find work and do so by long as their labor increases capital. The labors, who sell themselves piecemeal are a commodity like other articles of commerce and are exposed the product into competition for the markets. Owing the extensive use of the machinery, division of labor, the work of the proletarians has lost all individual character, and the charm of the workman. The cost of the production of a workman is restricted to the means of subsistence that he requires maintenance and for the propagation of his race. The price of a commodity and labor is equal to the cost of the production. In proportion, as the repulsiveness of the work increases, the wage decreases and the use of machinery and division of labor increases the burden of toil also increases and the prolongation of the working hours, by the increase of the work exacted in a given time or by increased speed of machinery. The less the skill and exertion of strength by the manual labor, in other words, the more modern industry becomes developed, the labor of men superseded by that of women. Differences of age and sex have no longer and distinctive social validity for the working class. The instruments of labor, less or more expensive to use, are according to their age and sex. Karl Marx Karl Marx was born in Trier, in the German Rhineland, in 1818. Although his family was Jewish they converted to Christianity so that his father could pursue his career as a lawyer in the face of Prussia's anti-Jewish laws. A precocious schoolchild, Marx studied law in Bonn and Berlin, and then wrote a PhD thesis in Philosophy, comparing the views of Democritus and Epicurus.On completion of his doctorate in 1841 Marx hoped for an academic job, but he had already fallen in with too radical a group of thinkers and there was no real hope. Turning to journalism Marx rapidly became involved in political and social issues, and soon found himself having to consider communist theory. Of his many early writings, four, in particular stand out.‘Contribution to a Critique of Hegel's Philosophy of Right, Introduction’, and ‘On The Jewish Question’, were both written in 1843 and published in the Deutsch-Franzà ¶sische Jahrbà ¼cher. The Economic and Philosophical Manuscri pts, written in Paris 1844, and the ‘Theses on Feuerbach’ of 1845 remained unpublished in Marx's lifetime.Karl Marx (1818-1883) is best known not as a philosopher but as a revolutionary communist, whose works inspired the foundation of many communist regimes in the twentieth century. It is hard to think of many who have had as much influence in the creation of the modern world. Trained as a philosopher, Marx turned away from philosophy in his mid-twenties, towards economics and politics.However, in addition to his overtly philosophical early work, his later writings have many points of contact with contemporary philosophical debates, especially in the philosophy of history and the social sciences, and in moral and political philosophy. Historical materialism — Marx's theory of history — is centered around the idea that forms of society rise and fall as they further and then impede the development of human productive power. Marx sees the historical process as proceeding through a necessary series of modes of production, culminating in communism.Marx's economic analysis of capitalism is based on his version of the labour theory of value, and includes the analysis of capitalist profit as the extraction of surplus value from the exploited proletariat. The analysis of history and economics come together in Marx's prediction of the inevitable breakdown of capitalism for economic reasons, to be replaced by communism. However Marx refused to speculate in detail about the nature of communism, arguing that it would arise through historical processes, and was not the realisation of a pre-determined moral ideal.In this text Marx begins to make clear the distance between him and that of his radical liberal colleagues among the Young Hegelians; in particular Bruno Bauer. Bauer had recently written against Jewish emancipation, from an atheist perspective, arguing that the religion of both Jews and Christians was a barrier to emancipation. In respon ding to Bauer Marx makes one of the most enduring arguments from his early writings, by means of introducing a distinction between political emancipation — essentially the grant of liberal rights and liberties — and human emancipation.Marx's reply to Bauer is that political emancipation is perfectly compatible with the continued existence of religion, as the example of the United States demonstrates then. However, pushing matters deeper, in an argument reinvented by innumerable critics of liberalism, Marx argues that not only is political emancipation insufficient to bring about human emancipation, it is in some sense also a barrier. Liberal rights and ideas of justice are premised on the idea that each of us needs protection from other human beings. Therefore liberal rights are designed to protect usfrom such perceived threats. Freedom on such a view, is freedom from interference. What this view overlooks is the possibility — for Marx, the fact — that re al freedom is to be found positively in our relations with other people. It is to be found in human community, not in isolation. So insisting on a regime of rights encourages us to view each other in ways which undermine the possibility of the real freedom we may find in human emancipation.Now we should be clear that Marx does not oppose political emancipation, for he clearly sees that liberalism is a great improvement on the systems of prejudice and discrimination which existed in the Germany of his day. Nevertheless such politically emancipated liberalism must be transcended on the route to genuine human emancipation. Unfortunately Marx never tells us what human emancipation is, although it is clear that it is closely related to the idea of non-alienated labour which we will explore belowThis work is home to the Marx's notorious remark that religion is the ‘opiate of the people’, and it is here that Marx sets out his account of religion in most detail. Just as importa ntly Marx here also considers the question of how revolution might be achieved in Germany, and sets out the role of the proletariat in bringing about the emancipation of society as a whole.With regard to religion, Marx fully accepted Feuerbach's claim in opposition to traditional theology that human beings had created God in their own image; indeed a view that long pre-dated Feuerbach. Feuerbach's distinctive contribution was to argue that worshipping God diverted human beings from enjoying their own human powers. While accepting much of Feuerbach's account Marx's criticizes Feuerbach on the grounds that he has failed to understand why people fall into religious alienation and so is unable to explain how it can be transcended. Marx's explanation, of course, is that religion is a response to alienation in material life, and cannot be removed until human material life is emancipated, at which point religion will wither away.Precisely what it is about material life that creates religio n is not set out with complete clarity. However it seems that at least two aspects of alienation are responsible. One is alienated labour, which will be explored shortly. A second is the need for human beings to assert their communal essence. Whether or not we explicitly recognize it, human beings exist as a community, and what makes human life possible is our mutual dependence on the vast network of social and economic relations which engulf us all, even though this is rarely acknowledged in our day-to-day life. Marx's view appears to be that we must, somehow or other, acknowledge our communal existence in our institutions.At first it is ‘deviously acknowledged’ by religion, which creates a false idea of a community in which we are all equal in the eyes of God. After the post-Reformation fragmentation of religion, where religion is no longer able to play the role even of a fake community of equals, the state fills this need by offering us the illusion of a community of citizens, all equal in the eyes of the law. But the state and religion will both be transcended when a genuine community of social and economic equals is created.Of course we are owed an answer to how such a society could be created. It is interesting to read Marx here in the light of his third Thesis on Feuerbach where he indicates how it will not happen. The crude materialism of Robert Owen and others assumes that you can change people by changing their circumstances. However, how are those circumstances to be changed?By an enlightened philanthropist like Owen who can miraculously break through the chain of determination which ties down everyone else? Marx's response, in both the Theses and the Critique, is that the proletariat can break free only by their own self-transforming action. Indeed if they do not create the revolution for themselves — guided, of course, by the philosopher — they will not be fit to receive it.The Economic and Philosophical Manuscripts cove r a wide range of topics including much interesting material on private property and communism, and on money, as well as developing Marx's critique of Hegel. However, they are best known for their account of alienated labour. Here Marx famously depicts the worker under capitalism as suffering from four types of alienated labour. First, from the product, which as soon as it is created is taken away from its producer. Second, in productive activity (work) which is experienced as a torment. Third, from species-being, for humans produce blindly and not in accordance with their truly human powers.Finally from other human beings, where the relation of exchange replaces mutual need. That these categories overlap in some respects is not a surprise given Marx's remarkable methodological ambition in these writings. Essentially he attempts to apply a Hegelian deduction of categories to economics, trying to demonstrate that all the categories of bourgeois economics — wages, rent, exchang e, profit etc- are ultimately derived from an analysis of the concept of alienation. Consequently each category of alienated labour is supposed to be deducible from the previous one.However, Marx gets no further than deducing categories of alienated labour from each other. Quite possibly in the course of writing he came to understand that a different methodology is required for approaching economic issues. Nevertheless we are left with a very rich text on the nature of alienated labour. The idea of non-alienation has to be inferred from the negative, with the assistance of one short passage at the end of the text ‘On James Mill’ in which non-alienated labour is briefly described in terms which emphasise both the immediate producer's enjoyment of production as a confirmation of his or her powers, and also the idea that production is to meet the needs of others, thus confirming for both parties our human essence as mutual dependence. Both sides of our species essence are revealed here: our individual human powers and our membership in the human community.It is important to understand that for Marx alienation is not merely a matter of subjective feeling, or confusion. The bridge between Marx's early analysis of alienation and his later social theory is the idea that the alienated individual is ‘a plaything of alien forces’, albeit alien forces which are themselves a product of human action. In our daily lives we take decisions that have unintended consequences, which then combine to create large-scale social forces which may have an utterly unpredicted effect.In Marx's view the institutions of capitalism — themselves the consequences of human behaviour — come back to structure our future behaviour, determining the possibilities of our action. For example, for as long as a capitalist intends to stay in business he must exploit his workers to the legal limit. Whether wracked by guilt or not the capitalist must act as a ruthle ss exploiter. Similarly the worker must take the best job on offer; there is simply no other sane option. But by doing this we reinforce the very structures that oppress us. The urge to transcend this condition, and to take collective control of our destiny — whatever that would mean in practice — is one of the motivating and sustaining elements of Marx's attraction to communism.The Theses on Feuerbach contain one of Marx's most memorable remarks ‘the philosophers have only interpreted the world, the point is to change it’ (thesis 11). However the eleven theses as a whole provide, in the compass of a couple of pages, a remarkable digest of Marx's reaction to the philosophy of his day. Several of these have been touched on already (for example the discussions of religion in theses 4, 6 and 7, and revolution in thesis 3) so here I will concentrate only on the first, most overtly philosophy, thesis.In the first thesis Marx states his objections to ‘all hitherto existing’ materialism and idealism. Materialism is complimented for understanding the physical reality of the world, but is criticised for ignoring the active role of the human subject in creating the world we perceive. Idealism, at least as developed by Hegel, understands the active nature of the human subject, but confines it to thought or contemplation: the world is created through the categories we impose upon it.Marx combines the insights of both traditions to propose a view in which human beings do indeed create — or at least transform — the world they find themselves in, but this transformation happens not in thought but through actual material activity; not through the imposition of sublime concepts but through the sweat of their brow, with picks and shovels. This historical version of materialism, which transcends and thus rejects all existing philosophical thought, is the foundation of Marx's later theory of history. As Marx puts it in the 184 4 Manuscripts, ‘Industry is the real historical relationship of nature †¦ to man’. This thought, derived from reflection on the history of philosophy, sets the agenda for all Marx's future workCapitalism is distinctive, Marx argues, in that it involves not merely the exchange of commodities, but the advancement of capital, in the form of money, with the purpose of generating profit through the purchase of commodities and their transformation into other commodities which can command a higher price, and thus yield a profit. Marx claims that no previous theorist has been able adequately to explain how capitalism as a whole can make a profit. Marx's own solution relies on the idea of exploitation of the worker. In setting up conditions of production the capitalist purchases the worker's labour power — his ability to labour — for the day.The cost of this commodity is determined in the same way as the cost of every other; i.e. in terms of the amount of soci ally necessary labour power required to produce it. In this case the value of a day's labour power is the value of the commodities necessary to keep the worker alive for a day. Suppose that such commodities take four hours to produce. Thus the first four hours of the working day is spent on producing equivalent to the value of the wages the worker will be paid. This is known as necessary labour. Any work the worker does above this is known as surplus labour, producing surplus value for the capitalist.Surplus value, according to Marx, is the source of all profit. In Marx's analysis labour power is the only commodity which can produce more value than it is worth, and for this reason it is known as variable capital. Other commodities simply pass their value on to the finished commodities, but do not create any extra value. They are known as constant capital. Profit, then, is the result of the labour performed by the worker beyond that necessary to create the value of his or her wages. This is the surplus value theory of profit.ReferenceKarl Marx, `On the Jewish Question`: alienated labor, private property, and communism

Aristotle and Living a Virtuous Life

Aristotle and Living a Virtuous Life Free Online Research Papers Although he lived 2,392 years ago, Aristotle’s ideas and theories of how people think of themselves and their life are still discussed today. What is good? What are we trying to achieve? Why, how, what, and when are all questions we as people ask ourselves all the time. Aristotle tries to help us understand ourselves and the questions that consume the human mind. The core of his ideas comes down to what appears to be may or may not be the true reality; the difference of true good and what seems good. In order to find â€Å"the good†, one must understand the function of a human and find the virtuous way of everything; finding excellence in all they do. All of this leads up to the ultimate goal of happiness. True happiness is being all you can be. The appearance verses reality concept helps us define what ways we can understand to improve our lives and ultimately find happiness. Appearance is what we believe to be true even if it is false. It is what seems to be the good at the time, like a wolf in sheep’s skin. We might think it is a sheep and believe with our whole being that it is in fact a sheep, when in reality, it is a wolf. In the same way we may think we know something is truth and it is false, Aristotle argues we may believe we are happy, when indeed we are not. Happiness, or eudemonia, means to have a good life; to back on life without regret. This brings up the question: can one truly say they are happy when living? Someone would be able to say they believe they are happy or they are working on achieving that goal. To be clear, the good is the goal which leads to happiness. One must always strive to â€Å"the good† in every part of their life. In order to achieve the balance of the good, one must practice. An example is how long should someone study for a class. For every person, the time will be different. If someone does not study long enough, they could regret it because of a poor grade on a test. If someone studies too long and avoids a balance of studying and having fun with friends, they could regret missing out on the time they did not spend with their friends. So either way, there is regret. In order to achieve â€Å"the good† in this situation, the person must find a balance of studying and time spent with their peers. This balance can also be called arà ªte, or virtue and excellence. Performing the ergon, function, of yourself as best as you can is how you achieve virtue, which leads to goodness, which brings happiness. Aristotle believes the ergon of a human being is to train our desire to desire and love what is best. We must use our reason and our rationality and apply it to our lives. A good person will love what is best for them. Their desires will no longer be driven by pleasure, but by the idea of the higher goal. They will be able to not only have a strong will against pleasurable desires of things that seem good, but will not even desire those things. They will only desire the good. They will love what is best for them, and will ultimately lead them to happiness. In order to begin making rational choices by using self control, one must learn to recognize a moral fact as a fact. Knowing the difference between a fact, acting upon it towards the good is how to begin the way to happiness. Within the human soul, there are two parts; the irrational and the rational. The irrational is made up of vegetative and animal drives. Vegetative makes us grow and the animal can listen to reason but not rec ognize it by itself. The rational side of the soul is made of the practical and theoretical parts. The practical part uses reason to get what it wants. The theoretical part is relatively useless. It is the abstract part of thinking. The interaction of the animal and the practical is what we need to perfect. Making a habit of doing good things for the right reason and at the right time is how someone can start towards loving what is good. There are many metaphors that elaborate on the concept of appearance and reality. One is a child and an adult. A child is driven by pleasures alone whereas an adult has the ability to make decisions based on knowledge of what they perceive good to be. This can also be described as asleep verses awake or â€Å"enslavement verses freedom† and the practical sylloquism. Children do not make choices. They can act voluntarily and respond to a parent telling them no by not doing something, but cannot decipher what is best for them. There is a major premise, a universal moral fact (example: stealing is wrong). The minor premise is a particular part of the universal idea (example: stealing item X is wrong) and can be mistaken and deemed part of involuntary ignorance. A child can sometimes understand a universal fact once told, but cannot think of it themselves. They might also mix up a minor premise of a major premise and believe they are doing good, when in fact they are not. This is involuntary wickedness. Yet, when a person does not know the universal moral fact, they are deemed wicked. Children may not be able to put the two together, even if they understand both premises, to make a conclusion (â€Å"I should not steal this†). This is all related to Choice and deliberation. Most children do not have ends or a major premise. They cannot deliberate and come to a conclusion. This is why they are described as asleep, while an adult can be awake. Everything to Aristotle is desirable as a means to happiness. Another visual to apply to the idea of finding virtue is an archer aiming an arrow at a target; the bulls-eye is happiness. At first, it takes a lot of work trying to hit the bulls-eye, but eventually it becomes easier. This is just like happiness. At first, you may hit too high or too low on the spectrum around virtue, but eventually the archer will get closer to excellence and happiness. The danger of the archer is called hamartia, the fatal flaw. It means â€Å"missing the mark† because of a lack of practice. In order to get to â€Å"the good†, one must practice. If there is no practice, then the good is not even a thought let alone a desire of that person. Finding the good can also be called finding the â€Å"golden mean†. This is doing the right thing, at the right time, for the right reason. In order to find it, one must use self control. There is an insensitive and an indulgent part of self control. When there is not a balance of the two, there will be regret; either regretting not doing enough of something or doing too little. Every person’s mean is different, but everyone must practice and experiment in order to find what is right for them. This is hard to figure because in order to experiment, there will be regrets involved, so can someone ever be truly happy? I believe so. I think that there will be regrets for a short amount of t ime, but in the long run, at the point of old age, if those regrets have not stayed regrets, then happiness is still achievable. There are three pieces of advice for being able to hit the mean. 1. Generally avoid extremes. 2. Move away from â€Å"proclivity† (when you know you tend to be a certain way, force yourself to find the real mean- not natural inclinations). 3. Beware of pleasure. It is usually not the good, but an instant gratification that can have worse consequences than not meeting that desire. Yet, in order to find the mean, mistakes are inevitable. People fit into six levels of goodness. One can move up and down the levels throughout life and different experiences and reactions to those experiences. The megalopsyhchias are super virtuous and their mean is higher than everyone’s. The virtuous person knows a fact is a fact and lives a good and happy life. The strong willed person knows a fact is fact, but struggles desiring what is best, but makes the good decision in the end. The weak willed person is knows the right thing and tries to do the right thing, but frequently does the opposite. The bad person does not believe that anything is wrong with feeding the appetite of pleasure; maybe someday they will feel regret. Finally, the brutish person is extremely bad and does not regret it. When going through life trying to reach the goal of happiness and living a virtuous life, seeing what is truly good and what only seems good can be a very difficult thing to decipher. Acting upon the knowledge of the good is even more difficult. Sometimes it may seem like there is no hope for anyone in Aristotle’s way of seeing the world. So many obstacles come in the way of happiness, that even when you die, an heir can be bad and therefore make your life unhappy. Yet, other people may see Aristotle’s ideas as relieving because mistakes are ok and expected. A person is not stuck on one level of the hierarchy for their whole lives; it is moveable by means of knowledge and thinking. Overall, understanding the good and desiring what is best for you, not necessarily what is instantly pleasurable is the way to the good. Once this is found, what is desirable will become pleasurable to you, leading to a life of happiness. Research Papers on Aristotle and Living a Virtuous LifeComparison: Letter from Birmingham and CritoNever Been Kicked Out of a Place This NiceLifes What IfsEffects of Television Violence on ChildrenResearch Process Part OneStandardized TestingRelationship between Media Coverage and Social andIncorporating Risk and Uncertainty Factor in CapitalWhere Wild and West MeetHip-Hop is Art

Overview of the US Civil War Battle of Richmond

Overview of the US Civil War Battle of Richmond In 1862, Confederate Major General Kirby Smith ordered an offensive into Kentucky. The advance team was led by Brigadier General Patrick R. Cleburne who had his cavalry led by Colonel John S. Scott out front. On August 29th, the cavalry began a skirmish with Union troopers on the road to Richmond, Kentucky. By noon, the Union infantry and artillery had joined the fight, causing the Confederates to retreat to Big Hill. Pressing his advantage, Union Brigadier General Mahlon D. Manson sent a brigade to march towards Rogersville and the Confederates. Dates August 29-30, 1862 Location Richmond, Kentucky Key Individuals Involved Union: Major General William NelsonConfederate: Major General E. Kirby Smith Outcome Confederate Victory. 5,650 casualties of which 4,900 were Union soldiers. Overview of the Battle The day ended with a brief skirmish between the Union forces and Cleburne’s men. During the evening both Manson and Cleburne discussed the situation with their superior officers. Union Major General William Nelson ordered another brigade to attack. Confederate Major General Kirby Smith gave Cleburne the order to attack and promised reinforcements. In the early morning hours, Cleburne marched north, won against Union skirmishers, and approached the Union line near Zion Church. Over the course of the day, reinforcements arrived for both sides. After exchanging artillery fire, the troops attacked. The Confederates were able to push through the Union right, causing them to retreat to Rogersville. They tried to make a stand there. At this point, Smith and Nelson had taken command of their own armies. Nelson attempted to rally the troops, but the Union soldiers were routed. Nelson and some of his men were able to escape. However, by the end of the day, 4,000 Union soldiers were captured. More significantly, the way north was open for the Confederates to advance.

C-T-E Essay Example | Topics and Well Written Essays - 2000 words

C-T-E - Essay Example The failure to identify, expressly, the conceptual model that a researcher used in his or her study leaves readers guessing within a study’s conceptual context. It is not guaranteed that readers will guess the right conceptual model and they might end up not benefitting from such studies. Clinical judgment entails the use of information observed and recorded from a patient to make conclusions. This process helps in advising patients on how to improve their health. When promoting evidence-based research, clinical judgment involves patients in deciding the best practice to be adopted in intervention while taking into account their values. The situation is another thing that is considered in clinical judgment because different situations will come with unique sets of conditions. Clinical judgment is needed in different aspects in the clinical setting including communication, decision-making, therapy, and diagnosis (Kienle & Kiene, 2011). Continuous critical analysis, knowledge, experience, and practice are needed in the development of clinical judgment. These elements accounts for the differences noted between junior and senior medical practitioners in terms of their level of clinical judgment. Senior medical practitioners emphasize theoretical knowledge less than their junior counterparts do. Previous experience of cases and course of events is central to the level of clinical judgment exuded by senior clinicians whereas it is less important to the juniors. Senior clinicians are more likely to emphasize ethical and moral considerations when making clinical judgment more than junior clinicians do (Nilsson & Pilhammar, 2009). This made Kienle and Kiene (2011) to conclude that clinical judgment can be optimized and professionalized. This explains why new interns need intense supervision while on residency. Some interns have problems during clinical rotations and supervisors have to