Friday, January 24, 2020
Forming Public Policy on AIDS epidemic in Sub-Saharan Africa :: essays research papers
Jarrod Stafford Government 9 A.M. Forming Public Policy on AIDS epidemic in Sub-Saharan Africa Strengths of Current Policy †¢Ã‚     15 billion dollars of aid over 5 years †¢Ã‚     Bring African AIDS epidemic to forefront †¢Ã‚     Dispersing resources quickly †¢Ã‚     Using new approaches and leadership model †¢Ã‚     Employing evidence-based decisions †¢Ã‚     Demanding accountability for results     Weaknesses of Current Policy †¢Ã‚     Not attacking root causes of problem †¢Ã‚     Waited many years to act effectively Opportunities †¢Ã‚     Drug testing †¢Ã‚     Drug market †¢Ã‚     Showing long term good will around world †¢Ã‚     Increase influence in government and economy. †¢Ã‚     Case study for HIV/AIDS     Threats †¢Ã‚     Increase spread of HIV/AIDS throughout world †¢Ã‚     Compound economic and societal problems such as starvation, lack of education, and poverty †¢Ã‚     Reduce the ability of the government to handle the rising social structure dilemmas and healthcare costs †¢Ã‚     Exacerbate regional and ethnic tensions †¢Ã‚     Further strain on economy †¢Ã‚     Discourage foreign investment and tourism The HIV/AIDS epidemic is a horrific plight affecting every country in the world. HIV stands for 'human immunodeficiency virus'. HIV is a retrovirus that infects cells of the human immune system and destroys or impairs their function. AIDS stands for 'acquired immunodeficiency syndrome' and describes the collection of symptoms and infections associated with acquired deficiency of the immune system. At the end of 2004, 39.4 million people worldwide were estimated to be infected . No other area has been hit harder than the Sub-Sahara Africa region. Sub-Saharan Africa has just over 10% of the world’s population, but is home to more than 60% of all people living with HIVâ€â€some 25.4 million . Africa’s AIDS challenge is a multifaceted problem which requires a unique, flexible, and multipronged approach. Education, prevention, and treatment are a necessary start but the United States must look deeper in order to effectively and properly help the communities of Sub-Saharan Africa. Current US policy under President George W. Bush is a massive change to previous policy. It commits 15 billion dollars of aid over a five year period. It is supposed to get resources to the frontlines of this battle quite quickly, use new approaches and a new leadership model. It is described to employ evidence-based decisions and demand accountability for results as well. The world must pray that the enemy has not grown too efficient in the 14 years since it has been identified. It does lack a focus on key issues that are at the root of the problem. AIDS, as are many diseases, is spread rapidly in areas of poverty.      There are many threats and even a few opportunities relating to HIV/AIDS in Sub-Saharan Africa. Left unchecked this situation would most definitely spill over and increase the rapid spread of HIV/AIDS through out the world.
Thursday, January 16, 2020
Kant and Equality Essay
Some readers of this essay will have become impatient by now; because they believe that the problem that perplexes me has been definitively solved by Immanuel Kant. It is certainly true that Kant held strong opinions on this matter. In an often-quoted passage, he reports a personal conversion from elitism: â€Å"I am myself a researcher by inclination. I feel the whole thirst for knowledge and the eager unrest to move further on into it, also satisfaction with each acquisition. There was a time when I thought this alone could constitute the honor of humanity and despised the know nothing rabble. Rousseau set me straight. This delusory superiority vanishes, I learn to honor men, and I would find myself more useless than a common laborer if I did not believe this observation could give everyone a value which restores the rights of humanity. †What Kant learned from Rousseau was the proposition that the basis of human equality is the dignity that each human person possesses in virtue of the capacity for autonomy (moral freedom). This moral freedom has two aspects, the capacity to set ends for oneself according to one’s conception of what is good, and the capacity to regulate one’s choice of ends and of actions to achieve one’s ends by one’s conception of what morality requires. According to Kant’s psychology, brute animals are determined to act as instinct inclines them, but a rational being has the power to interrogate the inclinations it feels, to raise the question what it is reasonable to do in given circumstances, and to choose to do what reason suggests even against all inclinations. The question arises whether Kant’s psychology is correct, or remotely close to correct. Perhaps something like the conflict between conscience and inclination is experienced by social animals other than humans. Perhaps the freedom that Kant imputes to human on metaphysical grounds can be shown to be either empirically nonexistent or illusory. For our purposes we can set these questions aside and simply presume that the human psychological complexity envisaged by Kant does describe capacity we possess, whether or not it is shared with other animals. My question is whether Kant’s characterization, if it was correct, would have the normative implication she draws from it. It might seem that the Kantian picture helps to show how moral freedom is arrange concept, which does not significantly admit of degrees. If one has the capacity to set an end for oneself, one does not possess this freedom to a lesser extent just because one cannot set fancy ends, or because other persons can set fancier ends. If one has the power to regulate choice of ends by one’s sense of what is morally right, one does not possess this freedom to a lesser extent because one cannot understand sophisticated moral considerations, or because other persons can understand more sophisticated moral considerations. Moreover, one might hold that it is having or lacking the freedom which is important, not having or lacking the capacity to exercise the freedom in fancy ways. But the old worries lurk just around the corner. The Kantian view is that there are indeed capacities that are crucial for the ascription of fundamental moral status that do not vary in degree. One either has the capacity or one does not, and that’s that. If the crucial capacities have this character, then the problem of how to draw a no arbitrary line on a continuum and hold all beings on one side of the line full persons and all beings on the other side of the line lesser beings does not arise. The line separating persons and nonpersons will be non arbitrary, and there will be no basis for further differentiation of moral status. One is either a person or not, and all persons are equal. Consider the capacity to set an end, to choose a goal and decide on an action to achieve it. One might suppose that all humans have this capacity except for the permanently comatose and the anencephalic. So all humans are entitled to a fundamental equal moral status. This view is strengthened by noting that there are other capacities that do admit of degrees that interact with the no degree capacities. Individuals who equally have the capacity to set an end may well differ in the quality of their end-setting performances. Some are able to set ends more reasonably than others. But these differences in performance do not gainsay the fundamental equal capacity. It is just that having a high or low level of associated capacities enables or impedes successful performance. So the fact that individuals differ in their abilities to do arithmetic and more complex mathematical operations that affect their ability to make rational choices should have no tendency to obscure the more basic and morally status-conferring equality in the capacity of each person to make choices. In response: First of all, if several of these no degree capacities were relevant to moral status, one must possess all to be at the top status, and some individuals possess more and others fewer of the relevant capacities, a problem of hierarchy, though perhaps a manageable one, would emerge anew. More important, I doubt there is a plausible no degree capacity that can do the work this argument assigns to it. Take the capacity to set ends and make choices. Consider a being that has little brain power, but over the course of its life can set just a few ends and make just a few choices based on considering two or three simple alternatives. It sets one end (lunch, now) per decade three times over the course of its life. If there is a capacity to set ends, period, not admitting of degrees, this being possesses it. The point is that it is clearly not merely the capacity to set ends, but something more complex that renders a being a person in our eyes. What matters is whether or not one has the capacity to set sensible ends and to pick among alternative end at a reasonable pace, sorting through complex considerations that bear on the choice of ends and responding in a rational way to these considerations. But this capacity, along with any similar or related capacity that might be urged as a substitute for it, definitely admits of degrees. The same point would hold if we pointed to free will or moral autonomy as the relevant person-determining capacity. It is not the ability to choose an end on ground of consideration for moral considerations merely, but the ability to do this in a nuanced and fine-grained responsive way, that is plausibly deemed to entitle a being to personhood status. In general, we single out rationality, the ability to respond appropriately to reasons, as the capacity that is pertinent to personhood, by itself or in conjunction with related abilities, and rationality so understood admits of degrees. Kant may well have held that the uses of reason that are required in order to have a well-functioning conscience that can tell right from wrong are not very sophisticated and are well within the reach of all non crazy non feebleminded humans. Ordinary intelligence suffices. His discussions of applying the categorical imperative test certainly convey this impression. But commentators tend to agree that there is no simple all-purpose moral test that easily answers all significant moral questions. Thus Christine Korsgaard cautions that the categorical imperative test is not a â€Å"Geiger counter†for detecting the presence of moral duties, and Barbara Herman observes that the application of the categorical imperative test to cases cannot be a mechanical procedure but relies on prior moral understanding by the agent and on the agent’s capacity to make relevant moral discriminations and judgments and to characterize her own proposed maxims perspicuously. These comments confirm what should be clear in any event: Moral problems can be complex and difficult, and there is no discernible upper bound to the complexity of the reasoning required to master and perhaps solve them. But suppose I do the best I can with my limited cognitive resources, I make a judgment as to what is morally right, however misguided, and I am conscientiously resolved to do what I take to be morally right. The capacity to do what is right can be factored into two components, the ability to decide what is right and the ability to dispose oneself to do what one thinks is right. One might hold the latter capacity to be the true locus of human dignity and worth. Resisting temptation and doing what one thinks is right is noble and admirable even if one’s conscience is a broken thermometer. However, one might doubt that being disposed to follow one’s conscience is unambiguously good when one’s conscience is seriously in error. For one thing, moral flaws such as a lazy indisposition to hard thinking and an obsequious deference toward established power and authority might play a large role in fixing the content of one’s judgments of conscience. A conceited lack of healthy skepticism about one’s cognitive powers might be a determinant of one’s strong disposition to do whatever one thinks to be right. Even if Kant is correct that the good will, the will directed unfailingly at what is truly right, has an absolute and unconditional worth, it is doubtful that the would-be good will, a will directed toward what it takes to be right on whatever flimsy or solid grounds appeal to it, has such worth. Take an extreme case: Suppose a particular person has a would-be good will that is always in error. This could be strong or righteous, so that the agent always does what he thinks is right, or weak and corrupt, so that the agent never does what she thinks is right. If the will is always in error, the odds of doing the right thing are increased if the would-be good will is weak and corrupt. Some might value more highly on consequential grounds the weak and corrupt erroneous will, even though the strong and righteous invariably erroneous will always shines like a jewel in its own right. And some might hold that quite aside from the expected consequences, acting on a seriously erroneous judgment of right is inherently of lesser worth than acting on correct judgment of right. Even if the disposition to do what one thinks morally right is unassailable, its purported value does not provide a sound basis for asserting the equal worth and dignity of human persons. The capacity to act conscientiously itself varies empirically across persons like any other valued capacity. A favorable genetic endowment and favorable early socialization experiences bestow more of this capacity on some persons and less on others. If we think of an agent’s will as disposed more or less strongly to do what she conscientiously believes to be right, different individuals with the same disposition will experience good and bad luck in facing temptations that exceed their resolve. Even if we assume that agents always have freedom of the will, it will be difficult to different degrees for different persons to exercise their free will as conscience dictates. Moreover, individuals will vary in their psychological capacities to dispose their will to do what conscience dictates. One might retreat further to the claim that all persons equally can try to dispose their will to do what is right, even if they will succeed in this enterprise to different degrees. But the ability to try is also a psychological capacity that we should expect would vary empirically across persons. At times Kant seems to appeal to epistemic grounds in reasoning from the goodness of the good will to the equal worth and dignity of all human persons. We don’t know what anyone’s inner motivations are, even our own, so the judgment that anyone is firmly disposed to do what is right can never be confirmed. But surely the main issue is whether humans are so ordered that we ought to accord them fundamental equal moral status, not whether, given our beliefs, it is reasonable for us to act as if they are so ordered. The idea that there is a threshold of rational agency capacity such that any being with a capacity above the threshold is a person equal in fundamental moral status to all other persons prompts a worry about how to identify this threshold non arbitrarily. It might seem that only the difference between nil capacity and some capacity would preclude the skeptical doubt that the line set at any positive level of capacity could just as well have been set higher or lower. Regarding the proposal to identify any above-zero capacity as qualifying one for personhood, we imagine a being with barely a glimmer of capacity to perceive the good and the right and to dispose its will toward their attainment. The difference between none and some might be infinitesimal, after all. However, a threshold need not be razor-thin. Perhaps there is a line below which beings with rational capacities in this range are definitely not persons and a higher level such that all beings with capacities above this level are definitely persons. Beings with rational capacities that fall in the middle range or gray area between these levels are near-persons. The levels can be set sufficiently far apart that the difference between scoring at the lower and the higher levels is undeniably of moral significance. But the difference between the rational capacities of the beings just above the higher line, call them marginal persons, and the beings at the upper end of the scale who have saintly genius capacities, is not thereby shown to be insignificant. At the lower end we might imagine persons like the villains depicted in the Dirty Harry Clint Eastwood movies. These unfortunates are not shown as having moral capacities which they are flouting, but rather as bad by nature, and perhaps not entitled to full human rights. No doubt this is a crass outlook, but the question remains whether the analysis we can offer of the basis for human equality generates a refutation of it. Suppose someone asserts that the difference between the rational agency capacities of the most perceptive saints and the most unreflective and animalistic villains defines a difference in fundamental moral status that is just as important for morality as the difference between the rational agency capacities of near-persons and marginal persons. What mistake does this claim embody? COMMENTS ON KANT’S ETHICAL THEORY Because we so commonly take it for granted that moral values are intimately connected with the goal of human well-being or happiness, Kant’s insistence that these two concepts are absolutely independent makes it difficult to grasp his point of view and easy to misunderstand it. The following comments are intended to help the you to avoid the most common misunderstandings and appreciate the sort of outlook that characterizes what Kant takes to be the heart of the ethical life. Kant’s ethical theory is often cited as the paradigm of a deontological theory. Although the theory certainly can be seriously criticized, it remains probably the finest analysis of the bases of the concepts of moral principle and moral obligation. Kant’s endeavor to ground moral duty in the nature of the human being as essentially a rational being marks him as the last great Enlightenment thinker. In spite of the fact that his critical philosophy in epistemology and metaphysics brought an end to The Age of Reason, in ethics his attempt to derive the form of any ethical duty from the very nature of a rational being is the philosophical high water mark of the Enlightenment’s vision of humanity as essentially and uniquely rational. What Kant aims to provide is a â€Å"metaphysics of morals†in the sense of an analysis of the grounds of moral obligation in the nature of a rational being. In other words, Kant aims to deduce his ethical theory purely by a priori reasoning from the concept of what it is to be a human person as a rational agent. The fact that people have the faculty of being able to use reason to decide how to act expresses the fundamental metaphysical principle -the basis or foundation in the nature of reality- on which Kant’s ethical theory is erected. Kant begins his treatise, The Fundamental Principles of the Metaphysics of Morals with the famous dramatic sentence: â€Å"Nothing can possibly be conceived in the world, or even out of it, which can be called good without qualification, except a good will. †1. What does Kant mean by â€Å"good without qualification†? Obviously people try to seek and avoid many different sorts of things; those things which they seek they call â€Å"good,†while those they try to avoid, they call â€Å"bad†. These â€Å"goods†which people seek may be divided into those which are sought as means to some further end and those which they seek as good as ends in themselves. Obviously some things may be â€Å"good†as means to one end and â€Å"bad†as means to some other end. Different persons, motivated by different ends, will thus find different things â€Å"good†and â€Å"bad†(relative to their different ends). More food is â€Å"good†to a starving man, but it is â€Å"bad†to one overweight. In order for something to be good â€Å"without qualification†it must not be merely â€Å"good†as means to one end but â€Å"bad†as means to some other end. It must be sought as good totally independently of serving as a means to something else; it must be â€Å"good in-itself. †Furthermore, while one thing may be good as means relative to a particular end, that â€Å"end†becomes a â€Å"means†relative to some other â€Å"end†. So a college diploma may be sought as â€Å"good†as a means for the end of a higher-paying job. And a higher-paying job may be â€Å"good†as a means to increased financial security; and increased financial security may be â€Å"good†as a means to obtaining the necessities of life as well as a few of its luxuries. However, if we seek A only for the sake of B, and B only for the sake of C, etc. , then there is never a justification for seeking A at the beginning of such a series unless there is something at the end of that series which we seek as a â€Å"good in-itself†not merely as means to some further end. Such an â€Å"ultimate†end would then be an â€Å"absolute†rather than a â€Å"relative†good. Kant means that a good will is â€Å"good without qualification†as such an absolute good in-itself, universally good in every instance and never merely as good to some yet further end. 2. Why is a â€Å"good will†the only thing which is universally absolutely good? Kant’s point is that to be universally and absolutely good, something must be good in every instance of its occurrence. He argues that all those things which people call â€Å"good†(including intelligence, wit, judgment, courage, resolution, perseverance, power, riches, honor, health, and even happiness itself) can become â€Å"extremely bad and mischievous if the will which is to make use of them†¦ is not good. †In other words, if we imagine a bad person (i. e. one who willed or wanted to do evil), who had all of these so-called â€Å"goods†(intelligence, wit, etc. ), these very traits would make only that much worse his will to do what is wrong. (We would get the â€Å"criminal master-mind†of the comic books. ) Even â€Å"health†often also cited as a â€Å"good in- itself†may serve to make a person insensitive and indifferent to the lack of good health in others. 3. Isn’t â€Å"happiness†such a universal, absolute good in-itself? Kant answers clearly, â€Å"No. †However, many philosophers (the ones we call â€Å"eudaemonists†) have assumed the obvious answer to be â€Å"Yes. †All ancient eudaemonistic ethical theories as well as modern utilitarian theories virtually define â€Å"happiness†as the absolute end of all ethical behavior. Such eudaemonistic ethical theories are attractive because of the fact that they make it easy to answer the question â€Å"Why should I do what is morally right? †For any eudaemonistic theory the answer will always be â€Å"Because the morally right action is always ultimately in the interest of your own happiness. †Since these theories generally assume that people really are motivated by a desire for their own happiness, their only problem is to show that the morally right action really does serve as the best means to obtain the end of happiness. Once you are led to see this, so such theories assume, the question â€Å"Why should I do what is morally right? †is automatically answered. Kant totally rejects this eudaemonistic way of ethical theorizing; he calls decisions made according to such a calculation of what produces your own happiness â€Å"prudential†decisions and he distinguishes them sharply from ethical decisions. This is not because Kant thinks we are not motivated by a desire for happiness, in fact like the ancient philosophers, he takes it for granted that we are; however, such motivation cannot be that which makes an action ethically right or wrong. The fact that an action might lead to happiness cannot be the grounds of moral obligation. Kant regards the notion of â€Å"happiness†as both too indefinite and too empirical to serve as the grounds for moral obligation – why we ought to do something. In the first place it is â€Å"too indefinite†because all people have very different sorts of talents, tastes and enjoyments which mean in effect that one person’s happiness may be another person’s misery. This is because the concept is â€Å"empirical†in the sense that the only way you can know whether what you seek will actually serve to bring you happiness is by experience. As Kant points out, â€Å"†¦ it is impossible that the most clear-sighted [man] should frame to himself a definite conception of what he really wills in this†¦. †Since we cannot know a priori before an action whether it really will be conducive to our happiness (because the notion is so indefinite that even the most clear-sighted amongst us cannot know everything that must form part of his own happiness) the desire for our own happiness cannot serve as a motive to determine our will to do this or that action. Moreover, Kant observes that even â€Å"†¦ the general well-being and contentment with one’s condition that is called happiness, can inspire pride, and often presumption, if there is not a good will to correct the influence of these on the mind†¦. †In other words happiness cannot be good without qualification for if we imagine it occurring in a person totally devoid of the desire to do what is right, it could very well lead to all sorts of immoral actions. 4. What does Kant mean by a â€Å"good will†? To act out of a â€Å"good will†for Kant means to act out of a sense of moral obligation or â€Å"duty†. In other words, the moral agent does a particular action not because of what it produces (its consequences) in terms of human experience, but because he or she recognizes by reasoning that it is morally the right thing to do and thus regards him or herself as having a moral duty or obligation to do that action. One may of course as an added fact get some pleasure or other gain from doing the right thing, but to act morally, one does not do it for the sake of its desirable consequences, but rather because one understands that it is morally the right thing to do. In this respect Kant’s view towards morality parallels the Christian’s view concerning obedience to God’s commandments, according to which the Christian obeys God’s commandments simply because God commands them, not for the sake of rewards in heaven after death or from fear of punishment in hell. In a similar way, for Kant the rational being does what is morally right because he recognizes himself as having a moral duty to do so rather than for anything he or she may get out of it. 5. When does one act from a motive of doing one’s duty? Kant answers that we do our moral duty when our motive is determined by a principle recognized by reason rather than the desire for any expected consequence or emotional feeling which may cause us to act the way we do. The â€Å"will†is defined as that which provides the motives for our actions. Obviously many times we are motivated by specific desires or emotions. I may act the way I do from a feeling of friendship for a particular individual, or from desire for a particular consequence. I may also be motivated by particular emotions of fear, or envy, or pity, etc. When I act in these ways, I am motivated by a desire for a particular end; in Kant’s vocabulary I am said to act out of â€Å"inclination. †Insofar as an action is motivated by inclination, the motive to do it is contingent upon the desire for the particular end which the action is imagined to produce. Thus as different rational agents might have different inclinations, there is no one motive from inclination common to all rational beings. Kant distinguishes acts motivated by inclination from those done on principle. For example someone may ask why I did a certain thing, and point out that it brought me no gain, or perhaps even made life a bit less pleasant; to which I might reply, â€Å"I know I do not stand to gain by this action, but I do it because of the principle of the thing. †For Kant, this sort of state of mind is the essence of the moral consciousness. When I act on principle the sole factor determining my motive is that this particular action exemplifies a particular case falling under a general law or â€Å"maxim. â€Å" For Kant the mental process by which the actor understands that a particular case falls under a certain principle is an exercise in â€Å"reasoning,†or to be more precise, what Kant called â€Å"practical reason,†reason used as a guide to action. (â€Å"Pure Reason†is reason used to attain certainty, or what Kant called â€Å"scientific knowledge. â€Å") Since to have moral worth an action must be done on principle, and to see that a certain principle applies to a particular action requires the exercise of reason, only rational beings can be said to behave morally. 6. Why does Kant believe that to have moral worth an action must be done on principle rather than inclination? Kant’s argument here may seem strange to the contemporary outlook, for it assumes that everything in nature is designed to serve a purpose. Now it is an obvious fact that human beings do have a faculty of â€Å"practical reason,†reason applied to the guidance of actions. (Kant is of course fully aware the people often fail to employ this faculty; i. e. they act non-rationally (without reason) or even irrationally (against what reason dictates); but he intends that his ethical theory is normative, prescribing how people ought to behave, rather than descriptive of how they actually do behave.) If everything in nature serves some purpose then the faculty of practical reason must have some purpose. Kant argues that this purpose cannot be merely the attainment of some specific desired end, or even the attainment of happiness in general, for if it were, it would have been far better for nature simply to have endowed persons with an instinct to achieve this end, as is the case with the non- rational animals. Therefore, the fact that human beings have a faculty of practical reason cannot be explained by claiming that it allows them to attain some particular end. So the fact that reason can guide our actions, but cannot do so for the sake of achieving some desired end, leads Kant to the conclusion that the function of practical reason must be to allow humans as rational beings to apply general principles to particular instances of action, or in other words to engage in moral reasoning as a way of determining one’s moral obligation: what is the â€Å"right†action to do. Thus we act morally only when we act rationally to apply a moral principle to â€Å"determine†the motive of our action. 7. Do all persons have the same moral duties? According to Kant only rational beings can be said to act morally. Reason for Kant (as for all the Enlightenment thinkers) is the same for all persons; in other words there isn’t a poor man’s reason versus a rich man’s reason or a white man’s reason versus a black man’s reason. All persons are equal as potentially rational beings. Therefore, if reason dictates that one person, in a particular situation, has a moral duty to do a particular thing, then any person, in that same situation, would equally well have a duty to do that same thing. In this sense Kant’s reasoning parallels the way in which stoicism led Roman lawyers to the conclusion that all citizens are equal before the law. Thus Kant is a moral â€Å"absolutist†in the sense that all persons have the same moral duties, for all persons are equal as rational beings. But this â€Å"absolutism†does not mean that Kant holds that our moral duties are not relative to the situation in which we find ourselves. Thus it is quite possible for Kant to conclude that in one particular situation I may have a duty to keep my promise, but in another situation (in which, for example, keeping a promise conflicts with a higher duty) I may equally well be morally obligated to break a promise. 8. Why is it that actions done for the sake of some end cannot have moral worth? Since what one’s moral duties are in a particular situation are the same for all persons, one’s moral duties must be independent of the particular likes and dislikes of the moral agent. Now any action which is motivated by the desire for some particular end presupposes that the agent has the desire for that end. However, from the simple concept of a â€Å"rational being†it is not possible to deduce that any particular rational being would have any particular desired ends. Most people, of course, desire to seek pleasure and avoid pain, but there is no logical contradiction involved in the notion of a â€Å"rational being who does not desire pleasure†or perhaps who desires pain. Thus reason does not dictate that any particular rational being has any particular end. But if the desire for a particular end gave an action its moral worth, then only those rational beings who happened in fact to desire that end would regard such actions as â€Å"good,†while those that desired to avoid such an end, would regard the action as â€Å"bad. †(Thus for example eudaemonistic theories which assume the end of achieving happiness is what gives an action its moral value, would serve to induce only those beings who happened to have the desire for happiness to behave morally. For those rational beings who happened to desire to avoid happiness, there would be no incentive to behave morally and what appears â€Å"good†to the happiness-seeker will appear positively â€Å"bad†to one who seeks to avoid happiness. ) But, as we have seen above, Kant’s absolutism reaches the conclusion that moral obligation is the same for all persons. Thus the ground of moral obligation, what makes an action a moral duty, cannot lie in the end which that act produces. 9. What does reason tell us about the principle that determines the morally dutiful motive? Since Kant has ruled out the ends (i. e. the â€Å"consequences†) which an act produces as well as any motive but those determined by the application of principle as determining moral duty, he is faced now with the task of deriving the â€Å"fundamental principles†of his ethical theory solely from the concept of what it is to be a rational being. He now argues (in a very obscure manner) that from this notion of what is demanded by being rational, he can deduce that it would be irrational to act on any principle which would not apply equally to any other actor in the same situation. In other words, Kant claims that reason dictates that the act we are morally obligated to do is one which is motivated by adherence to a principle which could, without inconsistency, be held to apply to any (and all) rational agents. This fundamental ethical principle, which is commonly called â€Å"The Categorical Imperative,†Kant summarizes with the statement that â€Å"I am never to act otherwise than so that I could also will that my maxim become a universal law. †Kant’s claim that Reason demands the moral agent to act on a universal law thus in many ways parallels Jesus’ dictum that God commands that those who love Him obey â€Å"The Golden Rule. †10. What is a â€Å"categorical imperative†? Any statement of moral obligation which I make the principle of my action (my â€Å"maxim†in Kant’s vocabulary), in the context of a specific situation, constitutes an â€Å"imperative. †I might, in such a situation, choose to act on a statement of the form, â€Å"If I desire some specific end (e. g. happiness, maximum pleasure, power, etc. ), then I ought to do such and such an action. †In doing so I would be acting on what Kant calls â€Å"a hypothetical imperative. †However, Kant has already ruled out ends as the grounds for moral obligation; thus hypothetical imperatives cannot serve as the basis for determining my moral duty. However, if I act on a principle which has the form, â€Å"In circumstances of such and such a character, I ought to.
Wednesday, January 8, 2020
Dialectical Journal 3 Adventures Of Huckleberry Finn
Ryan Sun Mrs. Penalora AP Language and Composition 26 August 2015 Dialectical Journal 3: Adventures of Huckleberry Finn Quote Page #/ ¶ Explanation/Analysis 1. â€Å"And he said that handling a snakeskin was such awful bad luck that maybe we hadn’t got to the end of it yet. He said he druther see the new moon over his left shoulder as much as a thousand times than take up a snakeskin in his hand.†2. â€Å"What did that poor old woman do to you that you could treat her so mean?...she tried to be good to you ever way she knowed how. That’s what she done. I got to feeling so mean and so miserable I most wished I was dead.†3. â€Å"†¦he had†¦the blackest kind of eyes, sunk so deep back that they seemed like they was looking out of caverns at you†¦he put on a clean shirt and a full suit from head to foot made out of linen so white it hurt your eyes to look at it†¦Sometimes he†¦straightened himself up like a liberty-pole, and the lightning began to flicker from under his eyebrows.†4. â€Å"‘Well, den, Miss Sophia’s run off! ‘deed she has. She run off in de night some timeâ€â€nobody don’t know jis’ when; run off to get married to dat young Harney Shepherdson.†5. â€Å"I’m blest if it don’t look to me like the truth is better and actuly safer than a lie†¦I’m a-going to chance it; I’ll up and tell the truth this time.†6. â€Å"We swarmed along down the river road, just carrying on like wildcats; and to make it more scary the sky was darking up, and the lightning beginning to wink and flitter,Show MoreRelatedSummer Reading2774 Words  | 12 Pagesclass: Several grades will be given for the summer reading. ïÆ'Ëœ Dialectical response journals for each book (rubric attached). ïÆ'Ëœ Exams on the assigned novels within the first days of school. ïÆ'Ëœ In class essay questions on each of the novels. 9th Grade Regulars and Honors - Reading Assignment: 1. Fiction novel: The Hobbit by J.R.R. Tolkein *12 Dialectical Journal Entries 2. Nonfiction: A Walk Across America by Peter Jenkins *12 Dialectical Journal Entries 10th Grade Regular and Honors - Reading Assignment:Read Morewisdom,humor and faith19596 Words  | 79 Pagesand wise ways of being and functioning.†Among the wise values he mentions that relate to perspective are creativity, serenity, humility, clarity about what is, empathy, insight, intuitive understanding, patience, reality, self-awareness, and truth.3 Another prominent wisdom researcher, Robert Sternberg, believes that â€Å"people are wise to the extent that they use their intelligence to seek a common good. They do so by balancing, in their courses of action, their own interests with those of others
Tuesday, December 31, 2019
Racial Profiling And The United States - 1657 Words
The 11th of September, 2001 was a momentous day in American history. 19 members of the terrorist group Al-Qaeda hijacked American Airlines Flight 11 United Airlines Flight 175, and crashed into the Twin Towers of the World Trade Center in New York City. Hijackers crashed the third plane into the Pentagon in Arlington, Virginia. The fourth jet, United Airlines Flight 93, crashed into a field near Shanksville, Pennsylvania. Nearly 3,000 people lost their lives on 9/11 due to the terrorist attacks on that day. After 9/11, the power of the government increased, allowing police, the FIB and other government agencies the ability to search telephone, e-mail communications, medical, financial, and other records; in addition to easing the restrictions on foreign intelligence gathering within the United States. Along with the war in the Middle East as a result of 9/11, Islamophobia in the United States has reached new growth. Racial profiling and discrimination of Muslims, Arabs, and those w ith stereotypical Islamic names or appearances have not only increased in the past 14 years since 9/11, but the results of such actions are devastating to not only the Muslim community but also the rest of America. 42% of Americans support the use of profiling by law enforcement against Arab Americans and American Muslims. Hostilities towards Muslims and Arabs have only increased as a result of 9/11. Prior to 9/11, public opinion was firmly opposed to racial profiling by police. SinceShow MoreRelatedRacial Profiling : The United States Essay1326 Words  | 6 PagesRacial Profiling The United States of America, a country founded on diversity, remains ingrained with hypocritical ideas with respect to its very foundations of freedom and independence. America shows no mercy in the prejudice actions towards its minorities. The United States of America contributes greatly towards the injustice of minorities and giving privilege towards its â€Å"native†people yet not all â€Å"natives†are greatly loved in the country as Neil Foley, author of Becoming Hispanic: MexicanRead MoreRacial Profiling And The United States1348 Words  | 6 PagesIn today’s world we deal with multiple cases of racial profiling seemingly on a daily basis. Turn on the television, check the internet, or simply have a discussion with someone and you’ll hear about it. Racial Profiling describes discriminatory practices by law enforcement officials who target people for suspicion of crime based on their ethnicity, race, origin, or religion. The term first came about during the War on Drugs in the 1970’s and 1980’s when law enforcement were accused of pullingRead MoreRacial Profiling And The United States1111 Words  | 5 Pagesbrutality on these individuals solely based on the ethnicity they possess. Racial profiling can be said to be synonymous with stereotypes. In fact, as Gross states, â€Å"In 1999, 81 percent of surveyors in a national poll agreed that racial profiling was an issue in the United States. â€Å"From Samuel R. Gross, â€Å"Racial Profiling Under Attack†, (June 2002): 1413. However, there is no end in sight, 16 years later, and the United States is still the same. On September 11, 2001 America was in shock because ofRead MoreRacial Profiling And The United States1465 Words  | 6 PagesRacial Profiling Racial Profiling is just what it is. Targeting individuals for suspicion of a violation determined by the individual’s race, ethnicity, religion or national origin. Race and location are the supreme characteristics law enforcement visually examine when engaging in this type of profiling. African-American males are the primary victims of racial profiling in the United States. The phrase â€Å"driving while black†derive from African Americans protesting that they are pulled over by policeRead MoreRacial Profiling And The United States1160 Words  | 5 Pagesby police and many other people for committing crimes. This is called racial profiling, and it is an issue going on around us. Some considers racial profiling a new phenomenon, and it is important to examine it because it is a foundational aspect of law and law enforcement in the United States. Glover in the book Racial Profiling: Research, Racism, and Resistance defines racial profiling in contemporary times â€Å"as the use of racial and or ethnic status as the determinant factor in decision to stop motoristRead MoreRacial Profiling And The United States2227 Words  | 9 Pagessociety. This is the mind frame of the average American in the United States. Every African American individual in this country who has traveled, walked to the store at night or simply going shopping, either knowingly or unknowingly has been a victim of some type of racial profiling. People need to realize that racial profiling happens very often to innocent people that are targeted based on race and sometimes religion. Racial profiling can be defined as when an individual is stopped or detained becauseRead MoreRacial Profiling A nd The United States1949 Words  | 8 Pages Racial Profiling Post 9/11 Rusat Ramgopal CRJBS 101 John Jay College Professor Gary Wright August 4, 2016 Racial Profiling Post 9/11 On September 11, 2001, nineteen hijackers associated with the terrorist group Al-Qaeda attacked the United States. They flew two planes into the World Trade Center and also attacked the Pentagon resulting inRead MoreRacial Profiling And The United States2903 Words  | 12 PagesRacial profiling still exists in America. Racial profiling refers to law enforcement strategies and practices that single out individuals as objects of suspicion solely on the basis of mainly their race. Prejudice and racial profiling of law enforcement is responsible for many false arrests, convictions, and countless deaths of blacks in the United States. This is one of the main difficulties of life and obstacles minorities have to face in their life because for one they are a minority and twoRead MoreRacial Profiling And The United States944 Words  | 4 Pages Ever Since being forced to the united states as slaves blacks have been exposed to racism and legal discrimination citizens of African descent in the United States living threw things like Jim crow laws which were laws set to legally separate blacks like they were lesser to white citizens, or dealing acts of terror by groups like the KKK or other racist whites. And most importantly going through slavery which heavily set blacks back. Black men as a whole in society are believed to have the toughestRead MoreRacial Profiling And The United States1883 Words  | 8 PagesRacial profiling remains a dormant issue in the United States. It is the act of the authority, mostly, police officers linking minority status to criminal behaviour (Glover, 2007). Several police officers in the United States target specific groups because they don’t display characteristics of typical Caucasian individuals (Glover, 2007). To put history into context, before 9/11, not many police officers profil ed individuals based on their ethnic backgrounds but after the attack, there was an increase
Monday, December 23, 2019
Behavioral and Social/Cognitive Approaches to Forming...
Biological and Humanistic Approaches to Personality Paper PSY/250 Traci Petteway January 12, 2013 University of Phoenix There are similarities and differences when analyzing the components of biological and humanistic approaches to personality. Maslow’s hierarchy of needs express important aspects of biological factors that approaches personality. Abraham Maslow hierarchy of needs focused on a theory of human motivation, management training, and personal development. Maslow divided organismic needs into two categories of deficiency needs which are needs for survival. Maslow divided each category in to five levels. The fifth level is physiological needs that focus on the basic biological necessities such as air, food, water, sex,†¦show more content†¦Depending on what morals and perspective you have set for your life you will find yourself facing a positive or either a negative outcome. One gene will affect a person’s characteristic responses as well. It plays a major role if a person has been exposed to activity, emotionality, sociability, and impulsivity. Activity means if a child has always been in vigorous motion while other children are more passive. Emotionality means easily aroused to anger or fear or some other kind emotion. Sociability means where some children enjoy other children company. Impulsivity means characterizes some children as aggression and cold rather than conscientious and friendly. Maslow’s theory of personality examine the relationship of biological factors by using assessment techniques, interviews, observations, self-reports, questionnaires, projective tests, and biological study. Personal Orientation inventory is a self-report questionnaire that asks people to classify themselves on a number of dimensions for various characteristics of self-actualization or mental health. Biological factors combine with other aspects of personality in complex ways can produce adult patterns of behavior. Behavior genomics are known for genes affecting behavior. Abraham Maslow believes in the pyramid of the five basic human needs to gather his theory of personality. Maslow’s believe you must satisfied survival needs first starting from physiological need to motivated and fill our higher level needs. TheShow MoreRelatedEtchis970 Words  | 4 PagesGwendolyn Frields Week Four Individual Paper Psychology of Personality PSY/ 250 April 06, 2011 Behavioral and Social/ Cognitive Approaches to Forming Habits Current is only one behavior that comes to mind that every person experiences at some point or another in his or her lives. Financial stress is a behavior that negatively affects a person’s mindset and only pushes the victim further down the spiral.  Some people have found ways to cope with stress while others struggle with it on a dailyRead MorePsy 250 Complete Course (Psychology of Personality) - a+ Work1520 Words  | 7 Pageshttp://hwnerd.com/PSY-250-Psychology-of-Personality-Complete-Course-1138.htm?categoryId=-1 If You Face Any Problem E- Mail Us At Contact.Hwnerd@Gmail.Com Week 1 Individual Assignment Personality Reflection Write a 700- to 1,050-word reflective paper that addresses the following questions: o How would you define personality? o What are some key personality features that define you? o What key concepts or â€Å"constructs†are used to explain your personality? o Are your personality features consistentRead MoreEvidence-Based Treatments for Childhood Depression3114 Words  | 13 PagesDepression Abstract This paper discusses various published articles and literature that report on results from research conducted on the effectiveness of various approaches in treating childhood depression. The articles vary in their topics and strategies. This paper will examine each article and focus on treatments that have been proven to improve the symptoms of childhood depression. Methods Through extensive research on treatments of childhood depression, this paper will discuss my findingsRead MoreTreatment For Adolescent Behavior Problems Stemming From Poor Parental Decision Making2696 Words  | 11 PagesFOR ADOLESCENT 1 TREATMENT FOR ADOLESCENT 13 Treatment for Adolescent Behavior Problems Stemming from Poor Parental Decision Making Pamela S. Florence University of the Rockies PSY 7600: Family Systems Dr. Jill Keller 2/17/2017 Abstract This paper depicts a nuclear family as a mother father and child. This work depends on the establishment of having a place with that gathering. The movement through the family encompasses generation of psychological, emotional, blood and historical ties accordingRead More Methodological Eclecticism in Teaching English as a Foreign Language4169 Words  | 17 Pagespsychology would advocate a monolithic model of anything in teaching today. However, unless one has some theoretical foundation to ones knowledge, one cannot construct a methodology of anything--including of foreign language teaching. The aim of this paper is to examine rudimentarily such foundation, and to propose an eclectic approach to teaching English to speakers of other languages. Learning theories and TEFL      It appears counterproductive to dissect language in the same way that biology studentsRead MoreThe Ideal Intervention Method for Colleges Essays2449 Words  | 10 Pageslimitations for it to not qualify as the most dependable. I shall go through each of these interventions first and then carryout a meta-analysis towards the end. An integration of all the desirable qualities of the intervention would hence allow us to forming a picture of the ideal intervention method. The first of the several intervention methods, as stated above, is in-person intervention. Ha et al adopted this method by conducting a class on nutrition and examined its impact on the dietary intake ofRead MoreFactors of Customer Loyalty in Banking Industry13412 Words  | 54 Pagesof critical elements which might affect the level of customer loyalty such as trust, commitment, perceive value and so on and forth. However, in this research paper, focus is placed on five particular determinants of customer loyalty which is customer satisfactions, service quality, corporate image, switching costs and lastly customer habit. Therefore, the findings of this research will contribute to banking service providers on how to implement strategies that will meet their customer’s needsRead MoreHuman Behavior and the Socil Environment7216 Words  | 29 PagesAND SOCIAL ENVIRONMENT : INDIVIDUAL FUNCTIONING/GROUP FUNCTIONING ATLANTIC INTERNATIONAL UNIVERSITY HONOLULU, HAWAII WINTER - 2012 The general concept of Social Work is defined by human behavior and the environment. These two components are the tools that give meaning to the profession and narrate its functions in the broadest terms. Behavior is a characteristic of living things which is often identified with life itself. Modern day Social Work practice dates back to several social movementsRead MoreAnalysis of Eriksons Theories on Development2367 Words  | 10 Pagesterm that he derived from the words psychological meaning mind and social meaning relationship (Chapman, 2007). Erikson was concerned with how personality and behavior is influenced after birth. Erikson stood strong on his belief concerning nurture and experience. The key element within Eriksons theory was ego identity. According to Erikson, the ego identity was our conscious sense of self development through all processes of social interaction (Ratti, 2008). Within Eriksons key elements were eightRead MoreCritical Thinking - Literature Review12815 Words  | 52 Pagesevaluating, and making decisions or solving problems. Background knowledge is a necessary but not a sufficient condition for enabling critical thought within a given subject. Critical thinking involves both cognitive skills and dispositions. These dispositions, which can be seen as attitudes or habits of mind, include openand fair-mindedness, inquisitiveness, flexibility, a propensity to seek reason, a desire to be wellinformed, and a respect for and willingness to entertain diverse viewpoints. There
Saturday, December 14, 2019
Re-reading of ‘A Birthday Present’ Free Essays
Re-read ‘A Birthday Present’. By means of close analysis of the language of this poem, demonstrate how Plath achieves her effects in this poem, and by means of BRIEF reference to one or two other poems, say how typical of her writing you find it. Plath’s poem ‘A Birthday Present’ creates binary oppositions of images by using antithesis. We will write a custom essay sample on Re-reading of ‘A Birthday Present’ or any similar topic only for you Order Now An example of antithesis in this poem is when the narrator asks, â€Å"is it ugly, is it beautiful?†The adjectives ‘ugly’ and ‘beautiful’ are opposing images. The structure of this phrase is mirrored in the line below when the narrator asks, â€Å"has it breasts, has it edges?†These two images are opposite as when we imagine ‘breasts’ they are round and smooth and not sharp like an ‘edge’. By using this linguistic device Plath creates a ‘seesaw’ effect between positive (‘beautiful’) and negative (‘ugly’) lexis. Plath uses this device of conflicting lexis throughout the poem creating a tension. Furthermore, it can also be said that Plath uses these binary oppositions on a more subtle level to create the theme of good vs. evil. This theme can be seen in some of Plath’s other poems. Take ‘Face Lift’ or ‘Morning Song’ for example, the theme of good and evil is represented by the images of babies she juxtaposes with those of death. The same binary opposition of images is used in ‘A Birthday Present’ when the narrator says, â€Å"White as babies’ bedding and glittering with dead breath.†Again the two juxtaposed images are of death and babies. It can therefore be said that this theme is typical of Plath’s writing and is probably influenced by the miscarriage she suffered prior to writing these poems. Another device that Plath employs for a specific effect in this poem is her use of the personal pronoun ‘you’. The narrator questions, â€Å"Is it impossible for you to let something go and have it go whole?†and, â€Å"Must you kill what you can?†Many other writers use this device to achieve the desired effect of involving the audience as it addresses them directly. However Plath also has another motive. On first glance one may assume that the narrator is questioning the present as it is the apparent focus of the narrator throughout the poem. However, considering the number of references to God throughout the poem, (â€Å"My God what a laugh!†, But my god, the clouds are like cotton.†) one could assess that the question is actually aimed at God. Moreover, the theme in ‘A Birthday Present’ of questioning God can be linked to some of Plaths other poetry. Plath’s father died when she was a young child. From studying her life I found out that she loved and idolised her father. In her poems ‘Daddy’ and ‘Full Fathom Five’ Plath makes subtle suggests that she now sees her father as a God-like figure. In ‘Full Fathom Five’ she writes, â€Å"You defy other Godhood. I walk dry on your kingdom’s border†, when talking to her father. This could therefore be evidence that although she may seem to be addressing the birthday present with questions in this poem she is really questioning to her Dad. The theme of Dad arises in many of Plath’s poems and so this poem is typical of her writing. Like many of Plath’s other poems she uses personification in ‘A Birthday Present’ to make an inert object appear to have a life of its own. The narrator is describing the present when she says, â€Å"I feel it looking. I feel it thinking†. The two verbs are actions that only a living person could do. Plath, however uses them to make the present in the poem come alive. The literary device of personification is typical to some of Plath’s other poems. One example is in her poem ‘Cut’ where she personifies her thumb by referring to it as ‘Little pilgrim’, ‘Saboteur’ and ‘Kamikaze man’, before reminding us at the end of the poem that it is just a ‘Thumb stump’. This is therefore a device that Plath uses typically in her writing. In conclusion, many of the themes and ideas found in ‘A Birthday Poem’ can also be found and mirrored in Plath’s other poetry. She also uses a range of literary and linguistic devices in this poem that is typical of her writing. How to cite Re-reading of ‘A Birthday Present’, Papers
Friday, December 6, 2019
My Unexpected Baby Essay Example For Students
My Unexpected Baby Essay Have you ever known someone who has given birth without knowing that she was expecting a baby? Usually women always know that they are pregnant long before they give birth. Many of them even suffer different types of symptoms in the trajectory of pregnancy. In addition, in most of the cases, the excited parents make all the preparations for the babys arrival. Another common factor for the parents who are expecting a baby is the choosing of the name for the baby. However, in my case it was totally different. My wife’s first pregnancy was an incident that marked my life. The three important incidents that I had to face after she gave birth without knowing that she was pregnant were that I had to understand what had just happened to her, why I never knew that she was expecting a baby, and in what health conditions our baby was in. The first incident that I had to face was that I had to understand what had just happened to her. I remember that I had just arrived at the hospital, and I saw her lying on the stretcher with her body full of blood; without knowing what had just happened. I did not understand what had just happened because she had gone to the hospital with only a severe pelvic pain. I was very scared and confused because no one would tell me anything. The nurses were running back and forth looking for the tools that the doctor was urgently asking for. Then in the distance, I heard a cry of a baby while the doctor was saying, â€Å"We have to move the baby to another hospital urgently. †One of the nurses approached me and said, â€Å"Your wife just gave birth to a baby boy who is going urgently to a specialized hospital for premature babies. †I was in shock; I could not believe what was happening. The second incident that I had to face was why I had never realized that she was expecting a baby. She never had symptoms of pregnancy. For example, she never had nausea, vomiting, dizziness, weight gain, and graving for specific foods. In addition, the results of two pregnancy tests that she had performed at home were negative. I remember that she did not get a pregnancy test through the blood in a laboratory because her period was still regular. Also, she never had prenatal care during pregnancy. For example, she never took prenatal vitamins to prevent birth defects on the fetus such as spine bifida and cleft lip. She neither saw a gynecologist for prenatal monitoring as all women normally do. The last incident that I had to face was in what health conditions was my baby. The nurses urgently moved the baby to another hospital. The transfer of my baby to a hospital specializing in premature births was because he was born with only 27 weeks of gestation and two pounds of weight. Nobody told me more information about the health conditions of my baby. For example, no one would tell me the critical state in which my baby was and what chances of life he would have. Then the doctor moved my wife to another room to get out the placenta, which was broken in the birthing process. With so many events at once, I was feeling disturbed, desperate, and worried. In conclusion, the unexpected arrival of my son was not an easy event to handle. Even though of the circumstances, I considered that the spiritual support by God was with us throughout that time frame. After God I consider that my mother – in – law was the person that helped us to confront the unexpected arrival of our baby and more because everything happened at once. It is also important to mention that we were able to count on emotional support by other members of our family and friends. .u453d83be1e05383d513410ef6545e1b4 , .u453d83be1e05383d513410ef6545e1b4 .postImageUrl , .u453d83be1e05383d513410ef6545e1b4 .centered-text-area { min-height: 80px; position: relative; } .u453d83be1e05383d513410ef6545e1b4 , .u453d83be1e05383d513410ef6545e1b4:hover , .u453d83be1e05383d513410ef6545e1b4:visited , .u453d83be1e05383d513410ef6545e1b4:active { border:0!important; } .u453d83be1e05383d513410ef6545e1b4 .clearfix:after { content: ""; display: table; clear: both; } .u453d83be1e05383d513410ef6545e1b4 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u453d83be1e05383d513410ef6545e1b4:active , .u453d83be1e05383d513410ef6545e1b4:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u453d83be1e05383d513410ef6545e1b4 .centered-text-area { width: 100%; position: relative ; } .u453d83be1e05383d513410ef6545e1b4 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u453d83be1e05383d513410ef6545e1b4 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u453d83be1e05383d513410ef6545e1b4 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u453d83be1e05383d513410ef6545e1b4:hover .ctaButton { background-color: #34495E!important; } .u453d83be1e05383d513410ef6545e1b4 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u453d83be1e05383d513410ef6545e1b4 .u453d83be1e05383d513410ef6545e1b4-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u453d83be1e05383d513410ef6545e1b4:after { content: ""; display: block; clear: both; } READ: Bruce Leeâ„ ¢s Passion in Martial Arts and Entertainment EssayEvery human being has a distinct form of seeing and confronting situations they face; I consider that my wife and I were able to count on having the support necessary to succeed with what had happened to us. All the incidents that we went through worked as an experience and helped us to believe that everything is possible, even what seems impossible or abnormal. Some of the incidents that I had to face after the unexpected birth of my son were that I had to understand what just happened to her, why I never realized that she was expecting a baby, and what health conditions was facing our baby.
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