Dave essays

Dave essays Imagine standing on a stage, overlooking 70 tiered rows in what is possibly the most beautiful amphitheater in the world. As Dave Matthews and his fellow band mates walk on stage, the crowd cheers wildly. You are at Red Rocks and the scene is set for the Dave Matthews Band. Red Rocks Amphitheater is located in Morrison, Colorado, 15 miles west of Denver. It provides seating for 9600, and has some of the best acoustics found anywhere on Earth. Since 1941 it has been home to many concerts and performers and is the perfect backdrop for a live performance. Recorded on August 15, 1995, "Live At Red Rocks 8.15.95" was created at the height of the bands musical talent and at the bottom step of their climb to fame. It was shows like this that left fans mesmerized by the funky, jazz-infused riffs that the band played. It is this kind of energetic and intimate live music that keeps the fans coming back. The members of the Dave Matthews Band (or DMB for short) are each very unique, especially i n the instruments that they play. This is what makes the band and its music really work. Dave Matthews provides lead vocals and acoustic guitar, Boyd Tinsley plays the violin, Stefan Lessard is on bass guitar, Leroi Moore blows the woodwinds, and Carter Beauford plays the drums. Matthews is a very talented musician. He provides very unique singing styles and an abstract, awkward ability to play the guitar. Tinsley plays the violin like no other. It is odd to find a band with a violin, but his talent forces it to work. Lessard, who joined the band when he was only 16, provides funky bass lines that fill in the empty spots. Leroi Moore plays flute, saxophone, and clarinet which mixed with modern instruments, create an odd combination of sounds, finally Carter Beauford, known for his excellent improvisational skills and perfect fill-ins, lights up the drums with a talent that few have. These five musicians joined together on the night of August 15,...

Platos Meno Plot, Analysis, and Commentary on virtue

Plato's Meno Plot, Analysis, and Commentary on virtue Although fairly short, Platos dialog Meno is generally regarded as one of his most important and influential works. In a few pages, it ranges over several fundamental philosophical questions, such as: What is virtue?Can it be taught or is it innate?Do we know some things a priori (independent of experience)?What is the difference between really knowing something and merely holding a correct belief about it? The dialog also has some dramatic significance. We see Socrates reduce Meno, who begins by confidently assuming that he knows what virtue is, to a state of confusion–an unpleasant experience presumably common among those who engaged Socrates in debate. We also see Anytus, who will one day be one of the prosecutors responsible for Socrates trial and execution, warn Socrates that he should be careful what he says, especially about his fellow Athenians. The  Meno  can be divided into four main parts: The unsuccessful search for a definition of virtueSocrates proof that some of our knowledge is innateA discussion of whether virtue can be taughtA discussion of why there are no teachers of virtue Part One: The Search for a Definition of Virtue The dialog opens with Meno asking Socrates a seemingly straightforward question: Can virtue be taught? Socrates, typically for him, says he doesnt know since he doesnt know what virtue is, and he hasnt met anyone who does. Meno is astonished at this reply and accepts Socrates invitation to define the term. The Greek word usually translated as virtue is arete, although it might also be translated as excellence.  The concept is closely linked to the idea of something fulfilling its purpose or function. Thus, the arete of a sword would be those qualities that make it a good weapon, for instance: sharpness, strength, balance. The arete of a horse would be qualities such as speed, stamina, and obedience. Menos first definition: Virtue is relative to the sort of person in question. For example, the virtue of a woman is to be good at managing a household and to be submissive to her husband. The virtue of a soldier is to be skilled at fighting and brave in battle. Socrates response: Given the meaning of arete,  Menos answer is quite understandable. But Socrates rejects it. He argues that when Meno points to several things as instances of virtue, there must be something they all have in common, which is why they are all called virtues. A good definition of a concept should identify this common core or essence. Menos second definition: Virtue is the ability to rule men. This may strike a modern reader as rather odd, but the thinking behind it is probably something like this: Virtue is what makes possible the fulfillment of ones purpose. For men, the ultimate purpose is happiness; happiness consists of lots of pleasure; pleasure is the satisfaction of desire; and the key to satisfying ones desires is to wield power- in other words, to rule over men. This sort of reasoning would have been associated with the sophists. Socrates response: The ability to rule men is only good if the rule is just.  But justice is only one of the virtues.  So Meno has defined the general concept of virtue by identifying it with one specific kind of virtue. Socrates then clarifies what he wants with an analogy.  The concept of shape cant be defined by describing squares, circles or triangles.  Shape is what all these figures share.  A general definition would be something like this: shape is that which is bounded by color. Menos third definition: Virtue is the desire to have and the ability to acquire fine and beautiful things. Socrates response: Everyone desires what they think is good (an idea one encounters in many of Platos dialogues). So if people differ in virtue, as they do, this must be because they differ in their ability to acquire the fine things they consider good.  But acquiring these things–satisfying ones desires–can be done in a good way or a bad way.  Meno concedes that this ability is only a virtue if it is exercised in a good way–in other words, virtuously.  So once again, Meno has built into his  definition the very notion hes trying to define. Part Two: Is Some of Our Knowledge Innate? Meno declares himself utterly confused:   O Socrates, I used to be told, before I knew you, that  you were always doubting yourself and making others doubt; and now you  are casting your spells over me, and I am simply getting bewitched and  enchanted, and am at my wits end. And if I may venture to make a jest  upon you, you seem to me both in your appearance and in your power over  others to be very like the flat torpedo fish, who torpifies those who come  near him and touch him, as you have now torpified me, I think. For my soul  and my tongue are really torpid, and I do not know how to answer you. Menos description of how he feels gives us some idea of the effect Socrates must have had on many people. The Greek term for the situation he finds himself in is aporia, which is often translated as impasse but also denotes perplexity.  He then presents Socrates with a famous paradox. Menos paradox: Either we know something or we dont.  If we know it, we dont need to inquire any further.  But if we dont know it if we cant inquire since we dont know what were looking for and wont recognize it if we found it. Socrates dismisses Menos paradox as a debaters trick,  but he nevertheless responds to the challenge, and his response is both surprising and sophisticated.  He appeals to the testimony of priests and priestesses who say that the soul is immortal, entering and leaving one body after another, that in the process it acquires a comprehensive knowledge of all there is to know, and that what we call learning is actually just a process of recollecting what we already know. This is a doctrine that Plato may have learned from the Pythagoreans. The slave boy demonstration:  Meno asks Socrates if he can prove that all learning is recollection. Socrates responds by calling over a slave boy, who he establishes has had no mathematical training, and setting him a geometry problem.  Drawing a square in the dirt, Socrates asks the boy how to double the area of the square.  The boys first guess is that one should double the length of the squares sides.  Socrates shows that this is incorrect.  The slave boy tries again, this time suggesting that one increase the length of the sides by 50 percent.  He is shown that this is also wrong.  The boy then declares himself to be at a loss.  Socrates points out that the boys situation now is similar to that of Meno.  They both believed they knew something; they now realize their belief was mistaken; but this new awareness of their own ignorance, this feeling of perplexity, is, in fact, an improvement. Socrates then proceeds to guide the boy to the right answer: you double the area of a square by using its diagonal as the basis for the larger square. He claims at the end to have demonstrated that the boy in some sense already had this knowledge within himself: all that was needed was someone to stir it up and make recollection easier.   Many readers will be skeptical of this claim. Socrates certainly seems to ask the boy leading questions. But many philosophers have found something impressive about the passage.  Most dont consider it a proof of the theory of reincarnation, and even Socrates concedes that this theory is highly speculative. But many have seen it as a convincing proof that human beings have some a priori knowledge (information that is self-evident).  The boy may not be able to reach the correct conclusion unaided, but he is able to recognize the truth of the conclusion and the validity of the steps that lead him to it.  He isnt simply repeating something he has been taught. Socrates doesnt insist that his claims about reincarnation are certain.  But he does argue that the demonstration supports his fervent belief that we will live better lives if we believe that knowledge is worth pursuing as opposed to lazily assuming that there is no point in trying. Part Three: Can Virtue Be Taught? Meno asks Socrates to return to their original question: Can virtue be taught?  Socrates reluctantly agrees and constructs the following argument: Virtue is something beneficial; its a  good thing to haveAll good things are only good if they are accompanied by knowledge or wisdom (for example, courage is good in a wise person, but in a fool, it is mere recklessness)Therefore virtue is a kind of knowledgeTherefore virtue can be taught The argument is not especially convincing.  The fact that all good things, in order to be beneficial, must be accompanied by wisdom doesnt really show that this wisdom is the same thing as virtue.  The idea that virtue is a kind of knowledge, however, does seem to have been a central tenet of Platos moral philosophy.  Ultimately, the knowledge in question is the knowledge of what truly is in ones best long-term interests. Anyone who knows this will be virtuous since they know that living a good life is the surest path to happiness.  And anyone who fails to be virtuous reveals that they dont understand this.  Hence the flip side of virtue is knowledge is all wrongdoing is ignorance, a claim that Plato spells out and seeks to justify in dialogues  such as the Gorgias.   Part Four: Why Are There No Teachers of Virtue? Meno is content to conclude that virtue can be taught, but Socrates, to Menos surprise, turns on his own argument and starts criticizing it.  His objection is simple.  If virtue could be taught there would be teachers of virtue.  But there arent any.  Therefore it cant be teachable after all. There follows an exchange with Anytus, who has joined the conversation, that is charged with dramatic irony.  In response to Socrates wondering, rather tongue-in-cheek query whether sophists might not be teachers of virtue, Anytus contemptuously dismisses the sophists as people who, far from teaching virtue, corrupt those who listen to them. Asked who could teach virtue, Anytus suggests that any Athenian gentleman should be able to do this by passing on what they have learned from preceding generations.  Socrates is unconvinced.  He points out that great Athenians like Pericles, Themistocles, and Aristides were all good men, and they managed to teach their sons specific skills like horse riding, or music.  But they didnt teach their sons to be as virtuous as themselves, which they surely would have done if they had been able to. Anytus leaves, ominously warning Socrates that he is too ready to speak ill of people and that he should take care in expressing such views.  After he leaves Socrates confronts the paradox that he now finds himself with: on the one hand, virtue is teachable since it is a kind of knowledge; on the other hand, there are no teachers of virtue. He resolves it by distinguishing between real knowledge and correct opinion.   Most of the time in practical life, we get by perfectly well if we simply have correct beliefs about something. For example,  if you want to grow tomatoes and you correctly believe that planting them on the south side of the garden will produce a good crop, then if you do this youll get the outcome youre aiming at. But to really be able to teach someone how to grow tomatoes, you need more than a bit of practical experience and a few rules of thumb; you need a genuine knowledge of horticulture, which includes an understanding of soils, climate, hydration, germination, and so on. The good men who fail to teach their sons virtue are like practical gardeners without theoretical knowledge. They do well enough themselves most of the time, but their opinions are not always reliable, and they arent equipped to teach others. How do these good men acquire virtue?  Socrates suggests it is a gift from the gods, similar to the gift of poetic inspiration enjoyed by those who are able to write poetry but are unable to explain how they do it. The Significance of the  Meno The  Meno  offers a fine illustration of Socrates argumentative methods and his search for definitions of moral concepts.  Like many of Platos early dialogues, it ends rather inconclusively.  Virtue hasnt been defined.  It has been identified with a kind of knowledge or wisdom, but exactly what this knowledge consists in hasnt been specified.  It seems it can be taught, at least in principle, but there are no teachers of virtue since no one has an adequate theoretical understanding of its essential nature.  Socrates implicitly includes himself among those who cannot teach virtue since he candidly admits at the outset that he doesnt know how to define it.   Framed by all this uncertainty, however, is the episode with the slave boy where Socrates asserts the doctrine of reincarnation and demonstrates the existence of innate knowledge.  Here he seems more confident about the truth of his claims.  It is likely that these ideas about reincarnation and inborn knowledge represent the views of Plato rather than Socrates.  They figure again in other dialogues, notably the Phaedo.  This passage is one of the most celebrated in the history of philosophy and is the starting point for many subsequent debates about the nature and the possibility of a priori knowledge. An Ominous Subtext While the content of Meno is a classic in its form and metaphysical function, it also has an underlying and ominous subtext. Plato wrote Meno about 385 BCE, placing the events about 402 BCE, when Socrates was 67 years old, and about three years before he was executed for corrupting Athenian youth. Meno was a young man who was described in historical records as treacherous, eager for wealth and supremely self-confident. In the dialogue, Meno believes he is virtuous because he has given several discourses about it in the past: and Socrates proves that he cant know whether hes virtuous or not because he doesnt know what virtue is. Anytus was the main prosecutor in the court case that led to Socratess death. In Meno, Anytus threatens Socrates, I think that you are too ready to speak evil of men: and, if you will take my advice, I would recommend you to be careful. Anytus is missing the point, but nevertheless, Socrates is, in fact, shoving this particular Athenian youth off his self-confident pedestal, which would definitely be construed in Anytuss eyes as a corrupting influence. Resources and Further Reading Bluck, R. S. Platos Meno. Phronesis 6.2 (1961): 94–101. Print.Hoerber, Robert G. Platos Meno. Phronesis 5.2 (1960): 78–102. Print.Klein, Jacob. A Commentary on Platos Meno. Chicago: The University of Chicago Press, 1989.Kraut, Richard. Plato. The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University 2017. Web.Plato. Meno. Translated by Benjamin Jowett, Dover, 2019.Silverman, Allan. Platos Middle Period Metaphysics and Epistemology. The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University 2014. Web.Tejera, V. History and Rhetoric in Platos Meno, or on the Difficulties of Communicating Human Excellence. Philosophy Rhetoric 11.1 (1978): 19–42. Print.

Jean-Jacques Rousseau - The Origins and Effects of Inequality Essay

Jean-Jacques Rousseau - The Origins and Effects of Inequality - Essay Example The Dedication to the Republic of Geneva summarized the essence of Rousseau's views in the following statement: "If I had had to make choice of the place of my birth, I should have preferred a society which had an extent proportionate to the limits of the human faculties; in which every person is equal to his occupations, no one should be obliged to commit to others the functions with which he was entrusted; a State, in which all the individuals being well known to one another, and in which the pleasant custom of seeing and knowing one another should make the love of country rather a love of the citizens than of its soil"(Rousseau, 1993, pp.32-33). The Republic of Geneva was perfectly lining with Rousseau's understanding of an ideal state: a moderate democracy occupying an adequate territory, governed mostly by the laws based on traditions with citizens living relatively plain and calm life. The main paradox emphasized by Rousseau is the following: people prescribe laws to other people without proper knowledge about the natural state of human being. However, this natural law did not exist in contemporary European society that "offered a corrupt form of the species and the inequality inherent in its societies should not be taken as a standard for assessing either other cultures or other species" (Moran, 1993, p.140). For Rousseau who believed that human character was "deeply shaped by society" (Divine, 2000, p.291) it seemed impossible to unveil the true nature of humans in the European context where people had been squeezed by unfair laws and customs for centuries. The philosopher argued that the true measure of a man that would not depend upon contemporary laws and customs could be found only in 'natural' places such as African jungles. Rousseau drew strong parallels between the natural state of human beings and the state of animals. Human beings began as animals having no potent mean of communication such as language, and could not convey much of their knowledge and experience to their offspring, lacked foresight and history. These seemingly disadvantageous features gave the natural men one essential benefit: they did not suffer from the fear of death while contemporary humans feared death virtually every moment of their life (Rousseau, 1993, p.52). Rousseau positioned the natural man "at equal distances from the stupidity of brutes and the fatal enlightenment of civil man" (Rousseau, 1993, p.53). For Rousseau the fatality of enlightenment or civilization meant that it deprived man of the natural desire to exploit the potential of his body to full extent making it an instrument in achieving the balance with nature: "The body of a savage man being the only instrument he understands, he uses it for various purposes, of which ours, for want of practice, are incapable: for our industry deprives us of that force and agility" (Rousseau, 1993, p.53). Civilization brought the understanding that cooperation and mutual help would improve the results of labour, and in the process of such cooperation humans came to realize that some men were better hunters, some were better thinkers, some were stronger, etc. The understanding of inequalities between human beings was, in Rousseau’s opinion, the crucial point: â€Å"†¦from the moment one man began to stand in need of the help of another; from the moment it appeared advantageous to any one man to have enough provisions for two, equality disappeared, property was introduced, work became indispensable, and vast forests became smiling fields, which man had to water with the sweat of his brow, and where slavery and misery were soon seen to germinate and grow up with the crops† (Rousseau, 1993, p.74).     

China mitigating the impact of carbon dioxide Essay

China mitigating the impact of carbon dioxide - Essay Example Contrary to numerous states that have alleged both China and US are ignorant of numerous policies that global agencies have instituted to shun climate degradation, it has however tried to implement varied national policies. For instance, China this year revealed its intentions of reducing the CO2 emission levels stated in 2005 by approximately 60-65%. This coupled with other numerous advancements devised and proposed by Chinese government; experts have contended the country seems now to be on the right track towards curbing its excessive CO2 release. However, despite these advancements and proposals by Chinese government, the extent of CO2 emissions from the numerous sprouting industries by the day is still high, which makes the country appear as if is it is not doing enough. One of the policies implemented and currently, in place includes the vehicle exercise taxation. This policy normally compels those owning automobiles with big engines to be parting with a significant amount of t axation that commensurate with the extent of CO2 release. Hence, discouraging people from opting to own vehicles like SUV whose impact through pollution is quite high compared to small engine cars. These laws are extremely stringent compared to those in US but the challenge emerges with double release not only from the automobiles but also from industries. Hence, prompting other global states claim Chinese government does not exhibit the necessary willingness towards curbing this menace, which has ensued to political issues.

Accountable Professional Practitioner

Accountable Professional Practitioner Advanced Profession Practice This essay will address the issue of becoming an accountable professional practitioner. I will discuss the issues around accountable professional practice as I see them and explore what these mean for my nursing practice, I will then conclude with the main points I have raised and implications for my future practice. Just what is an Accountable Professional Practitioner? Perhaps it would be best to examine what accountability means within the healthcare setting. The NMC Code (2008) states that â€Å"you are personally accountable for actions and omissions in your practice and must always be able to justify your decisions.† Although this definition is useful it lacks a certain clarity of by what is meant by the term accountability as it gives a general overview without being specific, Savage and Moore (2004) go on to argue this that lack of clarity can lead to indistinctive views that confuse those working in the health care field and it is this lack of precision that can lead to nurses professional conduct being called into question (NMC 2002). Perhaps for the professional practitioner what is useful is to examine what makes you accountable rather than what is accountable, by this I mean how you become an accountable professional practioner, what are the prerequisites required for this. One could argue that perhaps this all begins with critical thinking and reflection, Brittner and Gravlin (2009) argue that critical thinking is essential in todays nursing practice and can assist in making essential choices about patient care and clinical emergencies (St.Cyr All 2009, Toofany 2008, Cirocco 2007). Being a recently qualified nurse this isnt always an easy task to do, because I often lack the skills and knowledge that would allow me to make complex decisions, this is not unusual though as St.Cyr All (2009) highlighted that newly qualified nurses can lack some critical thinking skills for patient care, a useful tool that I have discovered that can enable me to develop my critical thinking abilities are mind maps, as these can increase my knowledge and understanding of a situation by linking concepts, themes and ideas (Toofany 2008) and can assist me in discovering a deeper understanding of the issues and indentify learning needs and positive behaviours to aid my development (St.Cyr and All 2009). To this end I do use mind maps as a way of linking theory and knowledge to gain a better overview of the patient or the clinical situation, it highlights my gaps in knowledge or indeed raises my awareness of what I already know. To move this a stage further by then applying these critical thinking skills to reflection I can begin to critically reflect on my practice. By becoming a critical reflector I am aiding my self-awareness (Horton-Deutsch Sherwood 2008) and developing a deeper understanding of the issues relating to patient care, my own actions and the reasons I choose them (Cirocco 2007, Redmond 2004) challenging my own actions (Forneris Peden-McAlpine 2009) and highlighting any learning needs I may wish to follow up on to aid my development as an accountable practioner by linking theory into practice (Rolfe Gardner 2006, Rolfe et al 2001). The best example of this I can give to date was when I was involved in a clinical emergency with a patient just after a couple of months of qualification, who despite every attempt made died very suddenly, I was left with lots of confusion, anger and upset over the incident and more importantly with the question of could I have done more? Through a process of critical reflection both written then verbally with my mentor I realised that we could have done nothing more, that I acted in a very professional manner throughout the incident and afterwards with the support I offered the family and colleagues, but I needed to go through that process in order to make sense of the situation and highlight possible learning objectives for me including developing coping strategies that would enable me to cope with a sudden death. When a situation very similar occurred again a few months ago I was able to take a more active role and recover from it much quicker knowing I did all that I could to hel p the patient and supporting the family and some colleagues after the incident. Benner (1984) states that this type of actions are that of an advanced beginner working towards becoming a competent nurse whereby by being involved in similar experiences I was able to make sense of a meaningful situation. By beginning to recognise patterns of behaviours and events I am beginning to develop my expertise through increasing my experiential learning knowledge (Benner 1984, Rolfe et al 2001). It is by making meaningful sense of these experiences though a process of critical reflection that have aided and will continue to improve my decision-making skills and self-awareness (Horton-Deutsch Sherwood 2008, Avis Freshwater 2006). It also empowers me to continue to participate in continuing education maintaining and developing professional competences (Griffitts 2002) by identifying learning needs through gaps in my knowledge. In becoming an accountable professional practioner this process of reflection can be a quality standard whereby I take responsibility for my own performance and deliver best quality care (Johns 2004). This links into clinical governance whereby I have to ensure I am prepared to accept accountability and consequences for any decision-making judgements that comes with any new role development (Cronin Rawlings-Anderson 2004). Through the system of clinical governance I can monitor through self-evaluation and feedback the quality of care and service I offer to my patients, families and colleagues ensuring that it is both effective and safe (NHS QIS 2005, Pickering Thompson 2004). There is also the issue of autonomy and accountability. This for me has been to date the biggest struggle in becoming an accountable professional, autonomy can be demonstrated through patient care by using the processes of critical thinking, reflection and your existing knowledge base (Keys 2009) however this can become frustrating when you take on autonomous responsibility but are limited by circumstances and sometimes colleagues to utilise your training and experience (Laperriere 2008). As a mature student who came into nursing as a second career I find myself often perturbed by colleagues who often quote that I am a newly qualified member of staff and it will take time to develop skills especially around issues of patient and family communication without knowing my background. It has be shown that newly qualified mature nurses can use previous life experiences to aid in a problem solving approach (Stuttard 2008) and as many of the skills I have developed over the years are transfe rrable, I would argue that by having these transferrable skills I can offer a wider range of skills and flexibility to my nursing experiences (Shirey 2009) that can aid my self-awareness and autonomy (Postler-Slattery Foley 2003). One of my ways of coping with these frustrations is to develop resilience. By becoming resilient to the negativity or challenges I receive I am able to motivate myself, Roth et al (2007) show that motivation within an autonomous concept and the actual experience of autonomy are essential for self-development and well-being, by using this autonomous motivation I can use it to aid my self-awareness of critical thinking and reflection (Leipold Greve 2009). This is a view supported by Darbyshire Fleming (2007) who state that those who practise autonomy are encouraged to be critical thinkers and self-directed in their learning. Of course within the concept of autonomy comes the acceptance of being responsible and being aware of your own limitations, at all times autonomous practice must be practiced safely with the care of the patients at the forefront it is not a weakness to say I cannot do this or participate in a skill that I know very little about (Richards Edwards 2003) it instead highlights how much I value patient care and respect for those I work with . Autonomy means ownership (Lyon 1990) and by claiming ownership of my practice it could be argued I increase patient safety and increase the quality of care I give my patients (Weston 2008) as well as developing my critical thinking, knowledge and accountability (Atkins 2006). With the above in mind I find myself asking the question of what else can support me in developing into an accountable professional practitioner? Certainly the processes of reflection and critical thinking can help but what I personally find of great use is to utilise the support systems I have around me, I certainly acknowledge how fortunate I am with having the amount of support systems in place to support me compared with some of my fellow colleagues as a result of the Early Clinical Career Fellowship. Currently I have three main formal systems in place a mentor, clinical coach and participation in action learning sets, these systems although very different from each other all have one thing in common and that is to aid my development, in addition to these systems I also have the informal support of my peers and management. My mentor can assist me in adapting to my new environment and offer the support from their own experiences to enable my learning, they are motivated to support and encourage me (Wagner Seymour 2007) to develop and try out new skills with support until I am confident enough to undertake these on my own, in addition to this they provide me with feedback on my progress and can suggest alternatives ways of working, they act as my role model and teacher (Morton-Cooper Palmer 2000). They can also provide me with a safe place to take sensitive issues and challenge my views (May 2003) Participation in action learning sets allows me to be supported and challenged by a group of my peers, it allows me to critically reflect and explore issues to a deeper level to aid my understanding and development and apply any new knowledge I have learned to practice, it can increase my motivation to learn and encourage my critical thinking into linking theory into practice. (Haan Ridder 2006, Rayner et al 2002) In addition to the above I also have my clinical coach. This is a very experienced nurse who can support, mentor, guide and coach me. She provides a higher degree of challenging to my practice encouraging my critical thinking and reflective skills and as she is detached from my clinical area is able to offer observations and questioning of my actions from a neutral perspective (Titchen 2003, Wright Titchen 2003). This all encourages and challenges me into becoming an accountable professional practitioner. In conclusion this essay has raised several points about leads you to become accountable rather than what is accountable. It is a complex dynamic composing of not one element but several that all interconnect almost as if it were a jigsaw puzzle. No one element is more important that the other as they are all necessary to help me in my development as an accountable professional practitioner. As my knowledge, understanding and experiences as a nurse increases so too will my accountability, this in itself will provide new challenges as I prepare myself for these new responsibilities and self-development What is clear for me and has been highlighted as a result of undertaking the essay is how my practice of an accountable professional practitioner can be used as a quality standard of care and measuring tool to ensure that my practice is safe and effective for all of those I work with and as ORourke (2006) states that this standard of care can only be improved on based on my understandin g of roles, autonomy and accountability and that can only be understood once I develop my critical thinking, reflective skills and using my support systems that have been put in place for me. I believe that throughout my career as a nurse even as I work towards becoming an expert nurse (Benner 1984), I will always be working towards becoming an Accountable Professional Practitioner as I will always be critically reflective, learning new skills, developing my autonomous practice and requiring support so to that end I dont think I will ever be a fully accountable professional practitioner but I am accountable for the skills, knowledge and responsibility and level I am at. This brings a strange feeling of comfort rather than fear as I believe this will ensure nursing continues to evolve and develop and I will be there in the midst of it all.

Laizzez faire

Corporations are creatures of the State and therefore must be watched closely by the citizenry to their repetitions to disrupt the Smithson spontaneous order. These axioms constitute the basic elements of laissez-fairer thought, although another basic antidote-disregarded element Is that markets should be competitive, a rule that the early advocates buffaloes-faller have always emphasized Liberal Government introduce social welfare reforms in the early twentieth century In the late 19th century the British government practiced the principle of laissez- fairer.Laissez fairer means the business market are free from tariffs, government subsidies and enforced monopolies [2]. Under the principle of Laissez fairer, government only provides simple maintenance of law and order, protect property rights against theft and aggression with regulations [3]. Individuals were responsible for their own decisions, to protect and improve their own lives and welfare. [l] After the general election in 19 06, the Liberal welfare reform was introduced between 1906 to 1914, changing the attitude and policies towards the poverty.The liberal reforms for children are, free school meals, school medical inspections, Children ‘s charter act and school clinic. The old age pensions act, labor exchange for the unemployed and national insurance for workers were also carried out eventually within this period of time. [l] The attitude towards the working class shifted from individuality to a more aggregate way . The Liberal reforms changed the economy, politic and social circumstances[l] ,and lead Britain to a more well structuralizes and strong country.The reasons of the reforms were, changes in attitude, the Boer War, social reform, political changes and the fear of being overtaken. [4] The Ideology of Laissez fairer had assumed how a society should work , free trade, redeem of making a decision in the late 19th century before the liberal social reforms being introduce. The role of governm ent was to make sure and guarantee the freedom of the citizens and market. They provided military forces to regulate the property rights and exchange between parties. 4] The principle Idea Is to allow citizens from greatest possible freedom. The central idea of this ideology was based on self-help, government was not responsible for the poverty and hardship for their citizens[l] Instead the citizens†¦ How does Social Darwinism reinforce Laissez-fairer? 1 OFF f good breeding you will not succeed, if you are, you will. Well, much like pre- destination, if you already know what is going to happen, what's the point of being good, improving yourself, etc. In that case, let the good times roll! Answer Usually the point is put differently.Social Darwinist oppose welfare (and if really extreme, even charity) on the grounds that it allegedly interferes with the functioning of the ‘laws of natural selection' and the ‘survival of the fittest'; they argue that any system other than laissez fairer will result in the unfit (who, they say, should simply perish) Redding like rabbits and so forth. In other words, they fall back on laissez fairer as a system that they are willing to accept. Some very extreme Social Darwinist would prefer to accelerate natural selection by artificial means as happened under the Nazis.Jounce Answer to break this down, the strongest will survive in free trade (this is the easy way to say it). If you have an unstable economy and no central gobo. You will fail and will not be able to participate in free-trade (Laissez-fair) Characteristics of Laissez-fairer related to social welfare 1 . Leadership Style Characteristics Emphasis on Performance Low emphasis on performance. Emphasis on People Low emphasis on people. DEAD RESHIP STYLE 2. Leadership Philosophy Assumptions about people People are unpredictable and trying to understand them is a waste of time.Assumptions about the role of a leader Keep a low profile, be obedient, and don't make waves. 3. Management Skills Planning and Setting Objectives Plans and establishes objectives only if required to do so. Organizing Lives with whatever structure he is given. Controlling Abdicates controlling to employees. Decision Making Motivating Leaves people alone. Nothing seems to work anyway. Communicating Communication is non-committal, superficial, and avoided. Developing Leaves development up to employees. If people want to develop themselves, that is their business.Use of Reward and Punishment Avoids rewarding or punishing people. Approach to Handling Conflicts Ignores conflicts and hopes they will disappear. Approach to Handling Problems and Mistakes Ignores problems and mistakes unless forced to deal with them. Interpersonal Relationships with Employees Avoids close relationships and lets employees do pretty much as they please. Use of Power and Authority Power and authority are abdicated to whomever wants to assume them. Delegation Practices Responsibilities are a ssumed by default rather than through delegation.Benefits of Laissez-fairer Leadership Laissez-fairer leaders allow followers to have complete freedom to make discountenancing the completion of their work. The laissez-fairer leader using guided freedom provides the followers with all indiscriminateness to accomplish their goals, but does not directly participate in decision meaningfulness the followers request their assistance. Laissez-fairer leadership instills a higher sense of responsibility among team embers. This form of leadership exposes team members to tough business situations, helping them gain more experience and grow faster. Rearwards larger picture. This form of leadership can boost the commitment of team members to achieve the desegregated. Drawbacks of Laissez-fairer Leadership Laissez-fairer leadership may be the best or the worst of leadership styles. If the leader follows temporally understood definition and standard practice of noninterference and â€Å"hands-off ' wonderfully leading his or her followers, the worst form of leadership is manifested. However,when the twenty-first century ropey prepares his or her followers, laissez-fairer lithographer's as the ultimate form of leading.If team members do not have adequate experience or the required skills, the achievement targets may be at great risk. Important decisions that need to be taken at short notice can go horribly wrong. If people are not self-driven and disciplined, laissez-fairer leadership can lead to a great dealer inefficiency. The team may become prone to repeating mistakes and may fail to get out of problems eyeteeth encounter during a project. Team members may get off track and may not prioritize correctly.Scenarios Where Laissez-fairer Leadership can Work This is an effective style to use when: The prerequisite for laissez-fairer leadership is having a strong leader, with a proven trajectory of success. Followers are highly skilled, experienced, and educated. Followers are a ble to analyze the situation. Followers have pride in their work and the drive to do it successfully on their own. Outside experts, such as staff specialists or consultants are being used. Followers are trustworthy and experienced. When close monitoring of a decision is not needed.Conclusions In this project we studied about laissez-fairer leadership in detail. Almost all the components affiliates-fairer leaderships has been discussed briefly. We can conclude from this study that Tallahassee-fairer leadership can be productive as well as destructive because everything depends phone situation of the crisis or condition. In those cases where subordinates are sophisticated, skillfulness experienced this style emerges with great innovative future perspective. Whereas in commences where subordinates are novice, denominated and with poor morale this Tyler causes greatcoats destroying the whole organization and leadership.Laissez- fairer should not be misstatement the empowerment of the em ployees in some organizations it could be true but it really deposition the behavior of leadership whether he is showing inactivity for the sake of his aloofness endlessness or he is trying to provide innovative environment to his skilled employee. Although theater numerous research studies on the topic to prove which leadership is best but we are not certainty but the best leadership style occurs which matches the situation

The Ottoman Sultans Were Not Very Turkish

The Ottoman Empire ruled over what is now Turkey and a large portion of the eastern Mediterranean world from 1299 until 1923. The rulers, or sultans, of the Ottoman Empire had their paternal roots in Oghuz Turks of Central Asia, also known as the Turkmen.   The History of Concubine Mothers However, most of the sultans mothers were concubines from the royal harem — and most of the concubines were from non-Turkic, usually non-Muslim parts of the empire. Much like the boys in the Janissary corps, most concubines in the Ottoman Empire were technically members of the slave class. The Quran forbids the enslavement of fellow Muslims, so the concubines were from Christian or Jewish families in Greece or the Caucasus, or were prisoners of war from further afield. Some residents of the harem were official wives, as well, who might be noblewomen from Christian nations, married to the sultan as part of diplomatic negotiations. Although many of the mothers were slaves, they could amass incredible political power if one of their sons became the sultan. As valide sultan, or Mother Sultan, a concubine often served as de facto ruler in the name of her young or incompetent son. Ottoman Royal Genealogy The Ottoman royal genealogy begins with Osman I (r. 1299 - 1326), both of whose parents were Turks. The next sultan likewise was 100% Turkic, but beginning with the third sultan, Murad I, the sultans mothers (or valide sultan) were not of Central Asian origins. Murad I (r. 1362 - 1389) was 50% Turkish.  Bayezid Is mother was Greek, so he was 25% Turkish.   The fifth sultans mother was Oghuz, so he was 62.5% Turkish. Continuing in the fashion, Suleiman the Magnificent, the tenth sultan, had about 24% Turkish blood.   According to our calculations, by the time we get to the 36th and final sultan of the Ottoman Empire, Mehmed VI (r. 1918 - 1922), the Oghuz blood was so diluted that he was only about 0.195% Turkic. All of those generations of mothers from Greece, Poland, Venice, Russia, France, and beyond really drowned out the sultans genetic roots on the steppes of Central Asia. List of Ottoman Sultans and their Mothers Ethnicities Osman I, TurkishOrhan, TurkishMurad I, GreekBayezid I, GreekMehmed I, TurkishMurad II, TurkishMehmed II, TurkishBayezid II, TurkishSelim I, GreekSuleiman I, GreekSelim II, PolishMurad III, Italian (Venetian)Mehmed III, Italian (Venetian)Ahmed I, GreekMustafa I, AbkhazianOsman II, Greek or Serbian (?)Murad IV, GreekIbrahim, GreekMehmed IV, UkrainianSuleiman II, SerbianAhmed II, PolishMustafa II, GreekAhmed III, GreekMahmud I, GreekOsman III, SerbianMustafa III, FrenchAbdulhamid I, HungarianSelim III, GeorgianMustafa IV, BulgarianMahmud II, GeorgianAbdulmecid I, Georgian or Russian (?)Abdulaziz I, RomanianMurad V, GeorgianAbdulhamid II, Armenian or Russian (?)Mehmed V, AlbanianMehmed VI, Georgian