Cosmopolitanism Ethics In A World Of Strangers Philosophy Essay

Cosmopolitanism Ethics In A World Of Strangers Philosophy Essay The book, Cosmopolitanism: Ethics in a World of Strangers, is a clear and well-written book which is enjoyable to read. K. A. Appiah is himself a citizen of the world: a professor of philosophy at Princeton, with a Ghanian father and an English mother, he was raised in Ghana and educated in England, and also lived in Africa, Europe and North America. After reading this book, I have to say that Appiah skillfully blends his philosophical ideas with anecdotes about his own life and background. It brings us too many places and we come to know him a little and also his father, mother, and various other kinsfolk and tribe members. He introduces us to many traditions, practices and ideas of his African ancestry to clarify his ideas on human interactions, conversations, and globalisation. It reassesses the case for reviving an ancient stream of thought in a world full of strangers, and finds that Cosmopolitanism is a universal trait of humankind. The overall scheme of the book concerns the p rinciples of the existence of different people bound by a simple nexus of common values and humanity.   1.1 Introduction: Marking Conversation Appiah starts with the fact that our ancestors lived in small tribes where they interacted with a small set of people who they knew. Others were of rival tribes and to be viewed with suspicion. Information about other ways of life didnt really flow into the village. That was in the old days. Nowadays, our human world is getting smaller now, because people have more access to each other than ever before in history. We are getting to know and access each other through migration, international trade, tourism, and the worldwide web of information, which comes from radio, television, telephones, and especially the internet. This mass media and the amazing cyberspace give us plenty of opportunities not only that we can affect the lives of others everywhere but that we can to learn about life anywhere, too'(p xiii). The world is getting smaller and we are living in a new global tribe in the face of the world globalization. How are we to deal with these new circumstances? What ideas and institutions can help us to live together in this global village? Appiah addresses the notion of cosmopolitanism, that is the challenge to take minds and hearts formed over the long millennia of living in local troops and equip them with ideas and institutions that will allow us to live together as the global tribe we have become'(p xiii). The notion actually combines two inter-related strands: One is the idea that we have obligations to others, obligations that stretch beyond those to whom we are related by the ties of kith and kin, or even the more formal ties of shared citizenship'(p xv). The other is that we take seriously the value not just of human life but of particular human lives, which means taking an interest in the practices and beliefs that lend them significance (p xv). Appiah believes that it is an obligation to understand those with whom we share this planet. People are different, and there is much to learn from our differences. Because there are so many human possibilities worth exploring, we neither expect nor desire that every person or every society should converge on a single mode of life. Appiah also stresses that whatever our obligations are to others (or theirs to us) they often have the right to go their own way (p xv), it is respect for difference. According to Appiah, cosmopolitanism is more accommodating of diversity than the current liberal consensus but does not fall into moral relativism. Cosmopolitanism embodies two core values: universal concern for all humanity above family and nation and a respect for legitimate difference. Appiah recognizes that these two values clash, and as such cosmopolitanism is the name not of the solution but of the challenge (p. xv). Appiah takes a step further to summarise the challenges, which are: (1) to avoid falling into moral relativism while respecting difference; (2) to find a middle way between an unrooted abstract universalism and self-interested nationalism; (3) to recognise that cultural difference has been exaggerated by an order of magnitude (p. xix); and (4) to work for conversation, in the sense both of association and exchange of ideas, while realising that humanity will never arrive at an agreed hierarchy of universal values. Cosmopolitanism is a process involving the human co mmunity in habits of co-existence, of conversation in its older meaning, of living together, association (p. xix). The crux of getting along is to recognise that while one might live with integrity in accordance with ones own beliefs, one does not need to share the same rationale with someone else to develop this habit of conservation. In the interpretation of cosmopolitanism, Appiah is sympathetic to the view that local loyalties and allegiances are important because they determine who we are. So he encourages us to embrace both local and universal loyalties and allegiances and denies that they necessarily come into conflict with each other. He holds that we need to take sides neither with the nationalist who abandons all foreigners nor with the hard-core cosmopolitan who regards friends and fellow citizens with icy impartiality. The position worth defending might be called (in both senses) a partial cosmopolitanism. So he stakes out his middle ground of partial cosmopolitanism more by talking about what its not. On the positive side, we get a lot of generalities: its important to talk with people from other cultures, to maintain mutual respect, to learn about other ways of life. We need the curiosity inherent in a partial cosmopolitan outlook so that we can get used to one another and live peacefully together. We do not, he stresses, need to share underlying values or agree on everything. 1.2 The Shattered Mirror Appiah argues that looking at the world clearly shows that there are a variety of ways of life and thought. Human beings are different and that we can learn from each others differences (p4). When we are exposed to the range of human customs and beliefs, a cosmopolitan openness to the world is perfectly consistent with picking and choosing among the options you find in your search (p5). However, such exposure to different human customs and beliefs hardly leaves the traveler unattached from his own. Thus, not all disagreements can be resolved and it urges us to accept differences. (pp.4-7) Appiah holds that a complex truth is like images of the shattered mirroreach shard of which reflects one part of a complex truth from its own particular angle. He supposed the deepest mistake is to think that your little shard of mirror can reflect the whole. Actually, Appiah points out that there is no singular truth. In that case, theres no one shattered mirror; there are lots of mirrors, lots of moral truths, and we can at best agree to differ (p11), therefore, we need to embrace pluralism, and adopt a live-and let-live attitude. Appiah cites works by ethnographers, and draws a number of persuasive parallels to establish universality and shared values (good and bad). He stresses that people in far-flung places are the same in that [they] have gods, food, language, dance music, carvings, medicines, family lives, rituals, jokes and childrens tales.   They smiled, slept, had sex and children, wept, and in the end, died (p.14). Another commonality according to Appiah, is that a lot of what we take to be right or wrong is simply a matter of customs.   His argument about ideas and concepts which are common to most cultures in the world, draws further on acts like good parenting, as well as taboo, which exists in his native Ghana (akywandee), or in Igbo land (nso), but is Polynesian in origin. 1.3 The Escape from Positivism Appiah writes of relativism, positivism, and particular the fact and value distinction in this chapter. Appiah claims that the influence of positivism has led to value relativism by splitting values (or ends) from facts about the world (or means), in other words, what philosophers have called the naturalistic fallacy, or the inability to derive an ought from an is. Appiah avers that relativism and positivism often get in the way of the cosmopolitan project and undermine conversation across boundaries. Because every people finds its own ways (to be) good (p16), this conversation is important. It helps us to know others who are different and to learn from them. Simply put, if when we disagree we are both right, then there is nothing to talk about. if we cannot learn from one another what it is right to think and feel and do, then conversation between us will be pointless (p31). From a positivist slant, Appiah observes that what is custom is linked to values, which in the end, guide our acts, thoughts and our feelings (p 25). It is in this context that he underscores that being kind is an attribute of experience more than any other variable since people learn to be kind by being treated kindly and noticing it.   Appiah also emphasises the way our values are shaped by conversations with others, in which we try to shape each others views and feelings, but relativism of that sort isnt a way to encourage conversation, its just a reason to fall silent (p 31) because of the relativists toleration. 1.4 Facts on the Ground The chapter is an attack on the positivist notion of fact. Appiah argues that facts are not as solid as we may suppose. He tries to show that facts are on no more solid ground than values. He uses the example of trying to persuade a traditional Asante (his kinfolk) that witchcraft cannot harm people, to show that facts largely depend on what you already believe and what ideas you already have. 1.5 Moral Disagreement In this chapter, Appiah goes on to look at the various ways we can come in conflict over values, which are more likely to arise between people from different societies. They are: (1) no shared vocabulary of evaluation. Value terms are essentially contestable and they will always be argued about both across cultures and within them. (2) Even when we share the same moral vocabulary, conflict over values might come in varying interpretations of the same vocabulary and (3) giving the same values different weight. However none of this is insurmountable: we can agree to do things without agreeing on why (p67), but more important is Appiahs point, pace Samuel Huntingdon, that most conflict is not articulated through warring values in the first place. In fact, intense conflict may arise through dispute over the meaning of the same values (p67), e.g. on abortion, American pro-lifers and pro-abortionists both respect the sanctity of life, but differ on why it is precious and on when life begin s. To better understand this point, Appiah gives us other example that, the US and Iraq being at war is not because the people of the two countries have different values. But this is not a point the politicians in Washington would readily accept, certainly, not the ideologues.  Here, Appiah analyses that the Golden Rule-what you do not wish done to yourself, do not do to others- requires that we should take other peoples interests seriously, take them into account. Appiah suggests that encouraging cosmopolitan engagement, presupposes the acceptance of disagreement.   Perhaps, this is why cosmopolitans endorse as a key aim, that we learn about other peoples situations and then use our imagination to walk in their Moccasins (p.68). He also exposes the failings of the Golden Rule as a principle to live by. Its just that we cant claim that the way is easy. 1.6 The Primacy of Practice Appiah argues that even though moral disagreements can happen and are real, crosscultural conversations about values do not have to end in disagreement, because it is often possible to agree about what to do even when we do not agree on the reasons behind it. For example, we can live in peace and harmony without agreeing on the underlying values. (pp.69-81) Appiah discourages us from insisting on reaching agreements on values by means of reasoned arguments and persuasion. These very often fail to move people. Moreover, if we make this insistence, then we will lose what is worthwhile about conversations across boundaries. As Appiah avers, conversation is hardly guaranteed to lead to agreement about what to think and feel. Yet we go wrong if we think the point of conversation is to persuade, and imagine it proceeding as a debate, in which points are scored for the Proposition and the Opposition. Often enough, as Faust said, in the beginning is the deed: practices and not principles are what enable us to live together in peace (pp.84-85).When Appiah proposes conversations between people, what he has in mind by conversation is really an engagement with the experience and the ideas of others (p85). In this sense, conversations do not have to lead to consensus about anything, especially not values; its enough that it helps people get used to one another (p85). 1.7 Imaginary Strangers Appiah argues that the points of entry to crosscultural conversations are things that are shared by those who are in the conversation. They do not need to be universal; all they need to be is what these particular people have in common (p97). And human beings everywhere have so much in common. These include everyday activities, such as buying things, eating, reading the paper, laughing, going to movies, parties and funerals. They also include universal values such as kindness and generosity. He argues that these can be entry points to cross cultural conversations, because once we have found enough (things which) we share, there is the further possibility that we will be able to enjoy discovering things we do not yet share'(p97), and we can open up more to other ways of thinking, feeling and acting. That is one of the payoffs of cosmopolitan curiosity. Appiah also notes that the problem of cross-cultural communication can seem immensely difficult in theory, when we are trying to imagine making sense of a stranger in the abstract. But the great lesson of anthropology is that when the stranger is no longer imaginary, but real and present, sharing a human social life, you may like or dislike him, you may agree or disagree; but, if it is what you both want, you can make sense of each other in the end (pp.98-99). 1.8 Cosmopolitan Contamination In the seventh chapter called Cosmopolitan Contamination, Appiah argues against those who criticize globalization for producing homogeneity and getting rid of cultural differences. He claims that globalization is also a threat to homogeneity because it creates new forms of difference (p101-105). He thinks that instead of the talk of preserving diversity and trapping people in conditions they want to escape from, we have got to let people choose for themselves. He mentions that cosmopolitans think human variety matters because people are entitled to the options they need to shape their lives in partnership with others (p104). Appiah also writes of the trouble with cultural imperialism, he believes that people in each place make their own uses even of the most famous global commodities (p113). Such as the fact that Levis are worn on every continent. In some places they are informal wear; in others they are dressy'(p113).They are not blank tablets on which global capitalism can write wh atever it wants, they are not fools but they can resist. That is why something does not ever change, like the identity of a society can survive when cultures are made of continuities and changes. 1.9 Whose Culture Is It, Anyway? Appiah begins by pointing out that some of the museums of the world, particularly in the West, have large collections of objects and artefacts which were looted from poor and developing countries. He then asks: who owns these cultural artefacts and properties? Our first answer may be that since they make up the cultural heritage of a people, they belong to the people and culture from whom they were taken. Appiah disputes this and argues that the right way is to take not a national but a cosmopolitan perspective: to ask what system of international rules about objects of this sort will respect the many legitimate human interests at stake (pp.126-127). If some cultural artefacts are of potential value to all human beings, they should belong to all of humanity. He thinks that when they make a contribution to world culture, they should be protected by being made available to those who would benefit from experiencing them and put into the trusteeship of humanity (pp.130-134). Appiah argue s that rather than focusing on returning stolen art and putting a lot of money and effort into it, it may serve the interest of those whose artefacts were stolen better to be exposed to a decent collection of art from around the world, like people everywhere else. 1.10 The Counter-Cosmopolitanism Appiahs writing on Believers without Borders as in Doctors without Borders is instructive in explaining universalism as well as its driving motives and consequences: They believe in human dignity across nationsà ¢Ã¢â€š ¬Ã‚ ¦ share ideals with people in many countries, speaking many languagesà ¢Ã¢â€š ¬Ã‚ ¦ they would never go to war for (a) country, but they will enlist (in a) campaign against any nation that gets in the way of universal justice.   They are young, global Muslim fundamentalist; they are the recruiting ground of Al Qaeda (pp. 137-138). Appiah goes on to suggest that such fundamentalism exemplifies the universal ethics, which inverts the picture of Cosmopolitanism and in the absence of toleration, turns easily to murder (p141).  For example, Islamic and Christian fundamentalists who seek a community of those who share their faith and reject all national and local allegiances have no tolerance for religious difference. We should be wary of and reject universal community, because they can lead to bloodbaths, which is one lesson we can learn from the sad history of Christian religious warfare in Europe (p141). Then Appiah turns to argue that their universalism is contrary to cosmopolitanism which embraces pluralism and promotes the view that our knowledge is imperfect and provisional and that we might learn something from those we disagree with. As he writes: to say what, in principle, distinguishes the cosmopolitan from the counter-cosmopolitan, we plainly need to go beyond talk of truth and tolerance. One distinctively cosmopolitan commitment is to pluralism. Cosmopolitans think that there are many values worth living by and that you cannot live by all of them. So we hope and expect that different people and different societies will embody different values. (But they have to be values worth living by.) Another aspect of cosmopolitanism is what philosophers call fallibilism the sense that our knowledge is imperfect, provisional, subject to revision in the face of new evidence (p 144). If cosmopolitanism is, in a slogan, universality plus difference, there are the other enemies of cosmopolitanism. They reject universality altogether, and claim that not everyone matters. One such inescapable obligation is this: when you do something that harms someone else, you must be able to justify it. Those we think of are willing to claim that not everyone matters. They tell us why. Such and such people are destroying our nation; they are inferior; It is not actually that they dont matter; its that they have earned our hatred or contempt. They deserve what we are doing to them (pp.150-152). Appiah avers that the real challenge to cosmopolitanism isnt the belief that other people dont matter at all; its the belief that they dont matter very much. Its easy to get agreement that we have some obligations to strangers. We cant do terrible thing to them. (p153) 1.11 Kindness to Strangers Appiah looks at the question of what do we owe strangers? His answer is mainly negative. Appiah begins by referring the viewpoints of Peter Singer and Peter Unger. The Singer principle (from the works of Peter Singer) states: If you can prevent something bad from happening at the cost of something less bad, you ought to do it (p 160). Unger takes it a step further by stating that it would be immoral not to donate all of ones wealth to organizations, such as UNICEF and Oxfam, which benefit less fortunate people. Based on these beliefs, Singer and Unger would likely agree that it would be wrong to spend money on the opera if that money could otherwise be used to save the life of a child (p159-162). Appiah, however, doesnt agree with that decision. He believes that Singer and Unger are missing a key piece of morality and human nature: It is illogical-and just plain wrong- to assume that a person values all lives equally. In reality, a person is likely to value the people around them, su ch as family and friends, and even themselves, over those whom they have never met. Thats not to say that such a person does not care about other, unknown people; it is only to reaffirm the fact that humans prefer familiarity. Cosmopolitanism cannot and does not demand from us to have more sympathy and concern for strangers than those close to us. In addition, Singer and Ungers principles are vague and without exceptions. They dont seem to consider all possible situations and they fail to account for human nature. As Appiah mentions, if everyone spent all of their money to save starving children and none on activities they enjoy, the world would be a flat and dreary place. (p 166) No one would want to live at all if they werent able to do things other than saving other peoples lives. People need entertainment and joy in their lives in order to be happy and successful. These thinkers are mistaken to burden us with incredible obligations which would dramatically reduce the quality of our lives (pp.156-166). It is much more helpful, as Appiah believes, to contribute, in whatever way possible, to a cause that will focus on improving the general living conditions of a location, which, in turn, will eliminate the hunger of the children living there. Providing clean water or a better education system to Third World children will do more for their future than simply feeding them for a day, which, as Appiah points out, may actually be detrimental to the farmers and the economy of the area. And it wouldnt necessarily require all of ones wealth to be donated to the cause in order to make it happen. As Appiah points out, Singer and Unger seem to imply that all values can be measured in a single thin currency of goodness and badness and those decisions should be made based on a comparison of the amounts of this currency for each possible outcome (p 166). That theory is a misguided and an inaccurate one, as it fails to account for outside forces. All decisions must be made by considering the many variables involved; this morality price, as one might call it, is only one such variable. According to Appiah, whatever our obligations are to strangers, they must not be too burdensome because these are not the only obligations that matter. As such, Appiah is correct in his conclusions that neither the Singer principle nor Ungers beliefs should be the sole guiding force in ones decision-making process. While it may be appropriate to assign the morality price a heavy weight when it comes to making a decision, it is impossible to force the human mind to think only of such a value. As Appia h argues, human values and decision making processes should be based on more than just one specific rule-designed by one specific human. The world is too complex for one sentence to handle. Appiah also makes an argument based on the saying that the end justifies the means. Slavery, in and of itself, is wrong; the existence of the pyramids or of the United States, however, is not. Plus, it is unreasonable to assume that giving away all of ones wealth will cause any permanent change. It is more likely that doing so would simply prolong the possibly-dreadful life of a starving child for a set period of time. After that, the living conditions of the child would simply return to their previous state. 2 Evaluations 2.1 The Notion of Cosmopolitanism Appiahs chosen word to describe this task in this book is cosmopolitanism. This term can be traced back to the founding father of the Cynic movement in Ancient Greece,  Diogenes of Sinope  (c. 412 B.C.). Of Diogenes it is said: Asked where he came from, he answered: I am a citizen of the world (kosmopolità ªs)  [1]  . The word of Cosmopolitan derives from Greek  cosmos  (the  Universe) and  polis (city). Appiah picks this term to suggest the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (moral, religious, political, etc.). According to the meaning which is intended , he finds cosmopolitan superior to globalization, which is an overused word that can mean everything from a marketing strategy to an economic thesis, or multiculturalism, which he says is another shape shifter, which so often designates the disease it purports to cure. App iah admits that cosmopolitanism can have elitist connotations. But its actually a term rooted more in the idea of cosmos the universe: talk of cosmopolitanism originally signaled a rejection of the conventional view that every civilized person belonged to a community among communities. In order to better understand the notion of Cosmopolitanism in the book, it is necessary to make a brief survey of the differences in meaning among some conceptions, which are: relativism, universalism, nationalism, patriotism and liberalism. Relativism refers to any of several descriptive, meta-ethical, or normative positions  regarding the differences in moral or ethical judgments between different people and cultures. Universalism is the meta-ethical position that some system of ethics, or a universal ethic, applies universally, that is, for all similarly situated individuals, regardless of culture, race, sex, religion, nationality, sexuality, or other distinguishing feature. Nationalism  involves a strong identification of ones social identity with that of a  nation  or state.  Patriotism  is love and devotion to ones country.  Liberalism is the belief in the importance of  liberty  and  equality. And, Cosmopolitanism is in a slogan, universality plus differen ce (p151). 2.2 Relativism and Cosmopolitanism Relativists claim that not everything is local custom, and they argue that education must be morally neutral, and that all values are situational and negotiable. Appiah thinks it is mercifully fading out. Appiah rejects cultural relativism, he pushes it further toward obsolescence and denies a key tenet of relativism, which he describes as the basic suspicion that moral claims just reflect local preferences rather than universal truths. Before relativisms destruction, its proponents relied on the comfortable certainty that tolerance trumped all other values. For relativists, dealing with multiple cultures was easy: Just tolerate everything. But in the absence of that idea, how do we relate to what Appiah calls a world of strangers? Since there are some values that are, and should be, universal, do we deliberately rinse away all expressions of cultural diversity that dont uphold those universals? If values are universal, how can we maintain them while still respecting cultural distinctness? How can we avoid the pitfall those relativists feared, that of imposing our values on others? Appiah makes it work. He avers that Cosmopolitanism helps us find ways to consider such conceptual complexities. As mentioned before, Appiahs cosmopolitanism intertwines two ideas, obligations to others and value of particular human lives. For the cosmopolitan, then, no local loyalty can ever justify forgetting that each human being has r esponsibilities to every other. Those responsibilities are best played out in conversations across differences where the language of values helps us coordinate our lives with one another. 2.3 Globalization Appiah talks about globalization in chapter 7. He is dismissive of those who are critical of globalization and focuses only on one aspect of their criticisms, namely their worry that globalization wipes out local cultures. So he does not address the worry that the global financial institutions and multinational corporations want to expand the world markets for their own interests and that they undercut and weaken local governments, laws, and decision-making. Western industrial nations promote free trade, but this in fact benefits them and makes them richer and more powerful. The agriculture and export subsidies in the West are one of the main causes of agricultural decline in many developing countries. So globalization per petuates and worsens the unequal balance of power between rich industrial and poor developing countries, rather than addressing it in any way. Appiah casts the critics of globalization as people who are afraid of change, but some of the critics are legitimately con cerned with global justice and local sovereignty. 2.4 Cosmopolitan Justice Cosmopolitan justice is discussed in Chapter10, but it is a little weak. One of the main components of Appiahs cosmopolitanism is ethical commitment to strangers. But his view of what this amounts to is very thin. Instead of speculating about what commitments we incur if we want to make the world a substantially better place, Appiah comes up with a list of constraints. He is very critical of the idea of world government as a vehicle for upholding and guaranteeing peoples basic rights. For Appiah the primary mechanism for ensuring basic rights is the nation-state. Appiah then warns us about those who want to burden us with too much and urge us to overlook our obligations to those close to us and to our own self and projects. It is difficult to see how the concerns which underpin cosmopolitan ethics or justice can be addressed solely in the context of national politics. Those who are passionate about cosmopolitan justice are concerned about extreme poverty, tyranny, oppression, and environmental degradation. Seriously addressing these seems to also require working with international organizations which go beyond national borders and forming connections and associations with others elsewhere who have similar goals. Moreover, despite Appiahs legitimate worries about establishing a world government, it is clear that world governing bodies and institutions, such as United Nations and World Bank, already exist, deal with cosmopolitan justice issues, and have much power. At the least, making the world more just would demand that these institutions become more democratic and fair and do a better job of protecting peoples rights. 2.5 Global Conversation Cosmopolitanism works because values like courtesy, hospitality, generosity and reciprocity are widely shared, alongside other basic concepts and social customs, to enable differences to be explored. Appiah thinks that we share enough to work through human differences. Commonality allows for a global conversation. In the end, attaining a state of peaceful, diverse co-existence is more important to cosmopolitanism than resolving all conflict over human values either philosophically or politically. Appiah calls for a global conversation to make our world suitable for coexistence and living well. But he does not refer to appropriate ways. When we look for some enlightenment in the context of Chinese Confucianism, we can find that Confucian toleration has some characteristics of engagement in such conversations; the characteristics are: openness to t

adolescent psychology Essays -- essays research papers

The actual definition of an adolescent psychiatrist â€Å"is a Doctor of Medicine or Doctor of Osteopathy who specializes in the diagnosis and, if indicated, the treatment of disorders of thinking, feeling, and/or behavior affecting children, adolescents, and their families.†   Ã‚  Ã‚  Ã‚  Ã‚  For someone to become an adolescent psychiatrist it takes on average nine to ten years of special training and schooling. It requires graduating from high school, then going to college and getting a bachelors degree in either art or science, then four years of medical school, with a year of interning, followed by three years of training at a resident level in medicine and neurology, and then two years of college dealing with training and internships dealing with children, adolescents, and their families. Even though it is not required one can take the American Board of Psychiatry and Neurology (ABPN) examination which will give one more certification and put then higher up on the professional ranking also with being certified with the ABPN examination one is expected to be able to diagnose and treat all problems within the patient.   Ã‚  Ã‚  Ã‚  Ã‚  The degrees one must have to become an adolescent psychiatrist are the following either: and Bachelors in art or science and a Medical degree. An adolescent psychiatrist also has the degree to council and diagnose adults and children as well, not just adolescents. An adolescent psychiatrist can also do family, group, and couple psychotherapy.   Ã‚  Ã‚  Ã‚  Ã‚  In America the job opportunities for an adolescent psychiatrist are excellent. In 1980 the government requested the statistics for the need of adolescents psychiatrist in America by the Graduate Medical Education National Advisory Committee and they â€Å"projected a need in 1990 for 9,000 child and adolescent psychiatrists, with a supply of only 4,100 (a ratio of 45.6%). The 1. report was even more urgent: it projected a need in the year 2010 for 32,075 child and adolescent psychiatrists, but a supply of only 3,942 (a ratio of only 12.3%).† There are many opportunities in high schools, they are needed to try and to help the students go through all the drama and stress that they may go through during their high school term. Another place is at colleges for many different reasons one reason is ... ...ids are able to get help and some guidance with whatever their problem may be.   Ã‚  Ã‚  Ã‚  Ã‚  An adolescent yearly income varies on many things such as where you work such as in a clinic where one can charge very little or nothing at all, but in a private practice one can charge up to three-hundred dollars an hour.   Ã‚  Ã‚  Ã‚  Ã‚  The average treatment time is twelve session, and one hour a session, but in some cases (that is getting more common every year) if the disorder or disorders has been going on for a long 3. period of time or the if it is confusing and complicated or if the disorder or disorders continue the sessions may be extended for a period of time.   Ã‚  Ã‚  Ã‚  Ã‚  As an adolescent psychiatrist one will learn the following: how to have a positive self esteem. Learn how to talk one on one with all ages. How to observe and examine changing roles in both males and females, and also how to â€Å"identify stressful and crisis situations for adolescents and how to manage them.† These are just some of the ways to put the abilities that an adolescent psychiatrist to a helpful use.

Riwt 1

RIWT1 Crystal Jorgensen Task 1 03/19/2013 SID:000187304 Lets take a journey. A journey back to a time and a place that is unknown to us without the history and expression of Literature and Art. These moments are the expression of color, the fine detail, the heroics, and the stories that bring us to our current and most knowledgeable time in literature and the arts. Neoclassicism and Romanticism are two very important time periods in the literary movements in English literature that helped shape our way of life today.Although these time periods are recognized as very opposite they share many similarities and we continue to learn and grow from them. Lets go back†¦ To a new era, widespread and influential for paintings and the other visual arts, a reaction against the sensuous and frivolously decorative Rococo style that dominated European art from the 1720s on. Beginning in the 1760s, Neoclassicism arose, reached its height in the 1780s and ‘90s during the French Revolution and lasted until about the 1850s.Neoclassicism was impacted by the exploration and excavation of the buried Roman cities of Herculaneum and Pompeii; the excavations of which began in 1738 and 1748, respectively. It was because of these â€Å"new† discoveries that people wanted to revive the past and took interest in the classical forms and ideas that started the neoclassical era. It was the combination of new and â€Å"classical† that made artist want to convey a serious moral such as justice, honor, and patriotism. Ideally, this style portrays an array of knowledge so vast that it leads to enlightenment.The Neoclassical style sees nature is defined as human nature and that society is more important than the individual. In summary, Neoclassicism focused on Greek and Roman history and was inspired by Classical Rome, patriotism, courage, and honor. The best-known painter of the time was J. L. David who painted â€Å"Napoleon Crossing the Saint Bernard,† just one o f many amazing paintings in that time. The technique used in this era is a stressed drawing with lines, not color; no brush strokes. The tone set is calm and rational but at the same time play the role to provide inspiration and be morally uplifting.Neoclassical artist value order and solemnity and it can be seen throughout their paintings. Inspired by the classics, touched by a revolution, and enforced order we have the â€Å"new† classics. Neoclassicism. Now lets get into the hippie era of the 18th century†¦of free love, peace, and saving the trees. No not really. Romanticism was much more than that it depicted a much deeper heightened since of feeling and euphoria. If it made you feel good and happy you would focus on that and that’s all that mattered. But that is still not all; romanticism was a time for passion, any kind of passion whether it was good or bad.Inspired by the medieval, baroque eras, and the middle and Far East regions of the world. Romanticism started in the late 18th century and continued into the mid 19th century. The characteristics that follow the romantic era is one of a deepened appreciation of the beauty for nature; and exaltation of emotion over reason and intellect; a heightened sense of human personality, moods, and mental potentialities. The romantics were very occupied with the exceptional figures, such as the hero or genius and focused on their inner passions and struggles.A couple of the best known artist of the time were Eugene Delacroix and Theodore Gericault, the artists were viewed as a supreme individual creators, their creative spirit was more important than strict rules or traditional procedures; the emphasis on imagination was a gateway to experience spiritual truth. With national and ethnic origins there was an obsessive interest in folk culture and the medieval era, which triggered a special liking for the exotic, mysterious, weird, the remote, the monstrous, diseased, and the satanic.The role of t he art was dramatic it was to carry the viewer away with its unrestrained, rich color, and visible brush strokes. Neoclassicism and Romanticism are in fact to very different eras. While to neoclassical era wanted to re-invent the classics, the romantic era wanted to expressive in every form not holding back restraint on the mere idea of being bound by the old classic rules. But this doesn’t stop them from having similarities either. They both were on a spiritual mission; the art itself wants to portray knowledge and enlightenment for neoclassicism and romanticism wants you to experience spiritual truth.Although these eras are on very opposite ends of the spectrum when it comes to the arts they both wanted to find a new spirit of the time, to change it for the better. Like J. L David’s painting â€Å"Napoleon Crossing the Saint Bernard† is very lifelike and perfect not being able to see the brush strokes but making the feeling of nobility, strength, and honor ver y present in his work. This particular piece is a perfect example of the time being right after the revolution.Eugene Delacroix’s painting â€Å"Liberty leading the people† This is such and amazing piece of art as well and although you can see more brush strokes it is also such a great example of the time. Delacroix is able to put so much detail and really paint the emotion of freedom and leadership. Both these painting depict a transformation, a want for change. The interesting thing is in those brush strokes, neoclassicism believed they needed to have that perfectionism it showed order, restraint, and rationalism; whereas, romanticism felt that the brush strokes needed to be seen so as to show emotion, passion, and life.Both of these eras were very influenced by different eras like with neoclassical they wanted so desperately to get out of the Rococo style; is was the Age of Enlightenment; and it was right after the revolution. Neoclassical was very impressed and ins pired by the classical era and made something old, new again. Romanticism was influenced by neoclassicism it was inspired as a revolt against social and political norms of the Age of Enlightenment and was partly a reaction from the industrial revolution.Although, these eras seemed to influence each other in ways a teenager would want to try to change the rules at home. These eras very much influence our history, knowledge, learning, and inspiration today. Works Cited http://www. britannica. com/EBchecked/topic/508675/Romanticism http://www. buzzle. com/articles/romanticism-characteristics-of-romanticism. html http://www. buzzle. com/articles/difference-between-romanticism-and-neoclassicism. html http://lilt. ilstu. edu/jhreid/neoclassicism. htm http://en. wikipedia. org/wiki/Romanticism

Ashok K. Johri vs State Of West Bengal - Free Essay Example

Sample details Pages: 7 Words: 2193 Downloads: 7 Date added: 2017/06/26 Category Law Essay Type Compare and contrast essay Did you like this example? Case Analysis on  Shri D. K. Basu, Ashok K. Don’t waste time! Our writers will create an original "Ashok K. Johri vs State Of West Bengal" essay for you Create order Johri vs State Of West Bengal, State Of U.P. Introduction This case Shri D. K. Basu, Ashok K. Johri vs State Of West Bengal, State Of U.P. was decided on 18 December 1996 in the Supreme Court of India, is a writ-petition which was earlier written as a letter to Chief Justice of India for drawing his attention towards the increasing deaths in police lock-ups and custody but later converted into a Writ-Petition on 9 February 1987 as it was an issue of a great concern for the nation. This case is a landmark judgment which thrashes out the problem by discussing many cases involving the same concern and provides many guidelines to rectify the same. Mainly involving Section 220, 330 and 331 of Indian Penal Code, which talk about the punishment of the officer authority for wrongful confinement and inflicting injuries for getting out the information. Sec 220- Commitment for trial or confinement by person having authority who knows that he is acting contrary to law. Sec 330- Vo luntarily causing hurt to extort confession, or to compel restoration of property. Sec 331- Voluntarily causing grievous hurt to extort confession, or to compel restoration of property.[1] Background One more letter was written to Chief Justice of India for drawing attention towards a death of one Mahesh Bihari of Pilkhana, Aligarh in the police custody which was added under the case of D. K. Basu. This particular case involves many areas of law, areas being Constitutional Law, Indian Evidence Act, Tort Law etc. but it is discussed from the point of view of Criminal Law in this project. Custodial violence includes both, torture and death in the lock-ups. The thing which shocks here is that, how the people who are supposed to be the law protectors turn out to be the law breakers. It is not only the body pain but also the mental trauma which is inflicted upon the victims mind whether is it physical assault or rape in the police custody which is the infringement of our Article 21 and 22 of the Constitution of India as the Fundamental Right of Right to life is being provided even to the people in the police custody. Exercise of third degree base is mainly done at the time of interrogation and investigation to get the information out of them. In this case, this problem of custodial violence has been discussed from many aspects as to how are the innocents beaten to death even in the custody of the police? How the manipulation of facts and accounts is done? How are the officers using their legal duty for their malicious motives? And how are they still not been able to get any punishment for it? Presentation of the Courts Opinion Certain guidelines have been provided by the Supreme Court in this regard of Custodial Violence so as to minimize this concern if not completely eradicate for having transparency in the records and putting accountability on the police officers for no such problem occur again. Guidelines are mentioned below: 1) That the inves tigators who interrogate should be properly trained to meet the challenge. 2) That there should be recordings and notifications of all the cases of arrest and detention. 3) That there should be proper preparation of the memo of the persons arrest in front of a witness who can be any member from the family or any respectable person of the locality from where the arrest is made with the counter signature of the arrestee. 4) That the person arrested must be made aware of this right to have someone informed of his arrest or detention as soon he is put under arrest or is detained. 5) That there should be a record of people he is informing about his detention. 6) That the medical examination of the arrestee has to be made before the detention and has be to done after every 48 hours in the duration of his detention. 7) That the copies of all the documents including the memo of arrest have be sent to the illaga Magistrate for his record. 8) That the creation of police c ontrol room in every quarter has to be made for making the communication about the arrest and the place of custody of the arrestee. 9) That the arrestee should be allowed to meet his lawyer during his interrogation though not throughout the interrogation.[2] Through this case, court has tried to make an effort to clear out this problem. And also, 114B of Indian Evidence Act was suggested to be added to the provision after this case and if somebody would not comply with these guidelines will be charged for Contempt of Court. Analysis The Court has been fair and just in giving these guidelines to the office authorities. It is thus true and disheartening at the same time that these law breakers remain unpunished under the protection of their so called legal duty. Many cases have been discussed for similar concern. Neelabati Behera vs State of Orrisa being the first case of such kind after which many similar cases have been filed in the Court of law in this regard. The facts of the case are that the son of Neelabati was in the prison. At around 8 in the night, she went to meet his son and to give him his dinner where he was absolutely fine and healthy, but the next day she got to know that his sons dead body is obtained from railway track and then filed a writ petition for custodial death. The contention here given by the police officials is that he escaped from the jail authorities but the result of the post-mortem report said that he died of the injuries inflicted on his body and not from the railway track but none was taken and they were held liable for the offence they committed. Another case of State of Madhya Pradesh Vs. Shyamsunder Trivedi Ors., in which the defense taken by the respondent police officers at the trial was that Nathu Banjara, the deceased was released from the police custody immediately after the interrogation was done and also a death report was recorded the next day. And a story was cooked about an officer finding him near a tree by the side of the tank riggling with pain in his chest and that as a soon as he reached near him, the person died. In this, Trial and High Court, both believed in the story made by the officers but Supreme Court gave the right judgment by convicting the wrong doers. Furthermore in the case of In re Death of Sawinder Singh Grover, the Court took suo moto notice of the death of Sawinder Singh Grover during his custody with the Directorate of Enforcement. The Court after getting an enquiry, which disclosed a prima facie case for investigation and prosecution, directed the CBI to lodge an FIR and commence criminal proceedings and proceed against them. The Directorate of Enforcement was also directed to compensate the widow of the deceased by way of paying the sum of Rs. 2 lacs by means of the relevant provisions of law in order to protect the interest of arrested persons in these kind of cases too is a genuine need. The reason Trial and High Court acquitted those people in the case of State of Madhya Pradesh Vs. Shyamsunder Trivedi Ors., was that no proper evidences or witnesses were produced before the Court. And the main problem which arises in such cases is that the witnesses to these tortures are generally the police officers themselves and even if any of the officials feel like coming up and speaking for the justice, they choose not to, because of the fear of retaliation from the superior police officers working in the same quarter. All the three case discussed here, are examples of custodial deaths where those officers knew what they were doing was contrary to law but still they did it anyway for their malicious motives and they injured the innocents hurting them grievously at the time of investigation and interrogation for resorting the information out of them even after knowing that our law does not permit even the law protectors to use the third degree treatment for which our Indian Penal Code, 1860 penalizes those people under Section 2 20, Section 330 and Section 331. Like in Neelabati case, there was a malicious motive and they very smartly prepared all the fake things and cooked up the story not to get caught. They first beat him to death and then took his dead body to the railway tracks so that no one comes to know that it was the work of the officers and tried to show it to be a suicidal case. What these police officers do is to manipulate the accounts or register maintained in the police station and try to make every possible effort to dispose the matter off. Sometimes, by not showing anything in the records of the lock-up, sometimes, by disposing off the body or sometimes, by making out some fake case that the arrested person died after getting released from custody and if any complaint is done against such torture or death, it isnt even given any sort of attention by these officials. The use of Section 41 and Section 46 of CrPC are being misused by the police officers which confers them the power t o arrest and the manner in which the arrest is made. The Court beautifully provided the guidelines and suggested in this case that cost involved in the training of the interrogators is not an expense but an investment which is going to pay off at some point. That there should be a full record and recording of the account of the arrestee so that nobody is misled and a full transparency is made. There should not only be the record of the person but also of the person he is informing about his detention so the information is not passed to a wrong person and which does not provide any harm in the long run to any other person in the society like what if he is a terrorist and informing some person to commit some wrong. Also such evidence and recording would help in the trial of the case. And about the medical examination, the court says that it should be done before the detention and also after every 48 hours in the custody. This guideline is made so that the police officers do not mis use their legal power and if they do, it is examined and people are at the end protected from such offence against them. The court in this case said that the State has a duty of care towards every citizen of the nation to protect them from any illegality and also to satisfy their social satisfaction. Our country does not provide any provision for giving monetary compensation to the victims for the breach of the fundamental rights unlike Ireland where they are awarded with monetary compensation for the failure of the State to protect their fundamental rights by developing a remedy by the Court of Ireland which is very much needed to be done. For achieving the success of eradicating this problem completely, only the guidelines are not going to help but also their outlook and attitude is needed to be changed. And by using the third degree method, these people are not only providing those innocents harm but also sacrificing upon the whole purpose of the interrogation process. C onclusion In this case of, D. K. Basu, Ashok K. Johri vs State Of West Bengal, State Of U.P, two letters were converted into one writ-petition for the concern of custodial death and for which the Supreme Court gave many guidelines for the smooth functioning. This case was the first case in Indian Law in which proper and strict guidelines were provided by the Supreme Court of India for the problem of increasing of custodial violence and mainly torture done by the police officials. After this case, it has been cited in so many cases for the occurrence of similar circumstances for the reference point of view and has given light to many more judgments like Delhi Jal Board v National Campaign for Dignity, Rights of Sewerage and Allied Workers and others, in Peoples Union for Civil Liberties, U.P. Bench v State of UP and Ors. etc. And also has impacted the future like after these guidelines these offences have been minimized since then as a check on the official authorities have been m ade by then as it was said in the case that whoever shall fail to comply with these guidelines shall be liable for the offence committed for contempt of court and these officers will have some fear of repeating the offence again. Prior to this case, in most the cases, the matter were not even recorded and sometimes fake cases were prepared. It is been done even in the governmental authorities like CRPF, BSF, Costal Board etc. The judgment has helped in keeping check but still not completely mitigating the purpose. [1] Indian Penal Code, 1860 [2] . K. Basu, Ashok K. Johri vs State Of West Bengal, State Of U.P.