How Can Respect Make Me A Better Student Essay

Understudies and educators concur that there is frequently an absence of regard among instructors and understudies, understudies and understudies, and educators, understudies, and guardians. Understudies report that regard in the study hall is indispensable for the accomplishment of every understudy. They state educators should be regarded by the understudies so as to successfully instruct and understudies should be regarded by their instructors so as to learn. Regard being a significant character attribute, is most generous esteemed. We as a whole worth regard, as to if there wasn’t regard, society would be a monstrous spot. Be that as it may, in what manner can regard improve an understudy? Some portion of being conscious is to be obliging and kind. For understudies, models could be holding up to talk or not cheating. During school, I attempt my best to show how conscious I can be by regarding my educators, however above all, my companions. As a matter of first importance, s o as to be a conscious understudy, you need to regard the instructor educating you. Most instructors have experienced a long procedure of learning themselves so as to be up there at the front of the room educating you. The best thing you could do consequently could be to regard them and their time. Consistently, there’s a segment of time you have with each educator. Obviously, they would abhor for you to burn through their time. Not exclusively are you imperiling your own chance to learn, yet you’re likewise endangering your peers’ openings by being an interruption. Intruding on class time is exceptionally insolent. The motivation behind why you’re in a teacher’s class is to essentially learn. On the off chance that you choose to upset their class, you’re likewise upsetting the obligation of regard that the educator has towards you. Simply think, how are you expected to appropriately get training if the instructor doesn't regard you? Second of all, another case of being deferential is regarding your friends. It’s plai nly impolite for you to put them down, call them names, and dishearten them. I’m sure you might want for them to regard you. On the off chance that you give a specific regard, it’s programmed for them to regard you back. On the off chance that we as a whole regarded one another, the school condition would be considerably more quiet. For instance, in the film we watched in class, the pioneer of aâ committee experienced difficulty with the individuals she was with in light of the fact that they weren’t being conscious of each other’s thoughts for an occasion the school was arranging. She expressed that the individuals in her advisory group wouldn’t allow others to talk; when they really got something over each other’s minds, somebody would dishearten their thought. With assistance from a radio broadcast, she understood that on the off chance that they didn’t regard each other’s thoughts and hang tight to talk, nothing would complete. She at that point said that toward the start of the following gathering, she would clarify that the â€Å"golden rule† would be flawless. In class, being a conscious individual toward a friend could be as straightforward as not cheating. You need to regard the way that that individual accomplished their work, and ought to be respected for that. Outside of class, a case of an aware understudy could be if you’re strolling a few doors down and you chance upon somebody you especially don’t know excessively well, you would state â€Å"excuse me† as an indication of regard towards them. In the event that you’re a conscious individual inside and outside of school, I’m almost certain you’d have a huge amount of companions and many individuals arranging needing to be your companion. That, yet being a conscious individual radiates an incredible impression towards educators. Finally, another significant idea of being good is having regard for yourself. In the event that individuals see that you don’t have regard for yourself, how are they expected to give you regard? Indeed, you may regard them, however in the event that you take a gander at the circumstance altogether, they can’t conceivably regard you realizing that you need confidence. The initial step into increasing differen t people’s regard is to fundamentally have regard for yourself. At the point when others notice that, they’ll most certainly experience no difficulty in regarding you. When you have sense of pride, you can pick up others’ regard too. Taking everything into account, the inquiry: â€Å"How can regard make me a superior student?† made me think about a horde of genuine circumstances managing regard. In addition to the fact that you need to regard your older folks, educators, and different understudies, however you above all need to regard yourself. Subsequent to considering that, I have reasoned that being a regarded understudy will take you puts. How might you proceed onward throughout everyday life if you’re not regarded? Regard is a valuable worth. One can pick up and lose regard in a flicker of an eye, or in a basic snap of fingers-simple as that. Being on your work, kind and considerate to everybody, and having a decent mentality at most occasions will have instructors considering you a regarded understudy. Likewise, having teachers’â respect is very gift and doubtlessly, an understudy would be completely appreciative.

Applied Business Ethics for Moral Dilemma Arose - Free Solution

Question: Depict about the Applied Business Ethics for Moral Dilemma Arose. Answer: Section 1: Description The moral or good difficulty emerged when I was included as a Departmental Manager associated with a Fashion Retail Store. The ethical predicament occurred during the business time frame identifying with liquidation of retail stocks through age of overwhelming limits and discounts. The disappointment in enough observing the exercises related with age of markdowns made the issue. Huge measure of clothing stocks relating to men, ladies and children classifications and furthermore footwear stocks were created in the retail location for being sold out at a limited cost. The incorporation of stocks in the retail location is joined by a Master Sheet that mirrored the new limited value structure for age of modified sticker prices for the diverse product classifications. The retail staffs associated with the various divisions are required to follow the Master Sheet for age of amended or limited costs for the diverse style clothing and footwear stocks. The above action of the retail staffs is required to be firmly checked by the departmental administrators and chiefs for decreasing the odds of error in the estimating exercises. Age of limited costs for the retail stocks is investigated to influence the overall revenues of the retail location and in this way should be appropriately checked for meeting the goals of the business time frame. The ethical issue occurred when a gathering of deals sets up engaged with the people clothing divisions took resort to debased methods in utilizing the ace sheet at age of limited costs for bar and stock codes not falling under the markdown ace rundown. Further, debasement was additionally done by the retail staffs in age of expanded limited costs more than that articulated in the ace rebate list. The age of expanded limits or markdowns than that created in the ace value list possibly influenced the benefit and income edges of the retail location. The retail staffs through the age of incorrect limits for the retail stocks increased a path for directing robbery to such an extent that higher or premium stocks were set apart with limited costs and in this manner charged at discounted costs for aiding in their simple expulsion from the retail location. After the finish of the business time frame a successful review led by the higher retail authority arranged in the base camp contributed in the age of a report that mirrored that our store acquired decreased income and overall revenues than investigated. Further examination did in a departmental manner in the retail location by departmental directors and administrators mirrored the age of wrong limits by explicit deals staffs. The activity led by the retail sets up alongside the disappointment of administrative direct by group pioneers and retail bosses for the separate divisions was possibly addressed. I alongside the Store and Area Manager had produced a show cause notice for the retail staffs engaged with the movement to which they were shacked from the retail location. Further, solid checking guidelines were created were required to be trailed by the administrators and retail supervisors for aiding in decreasing the rise of such issues. The choice taken by me as a Departmental Manager is evaluated as 4 out of 10. The choice neglected to produce required bliss for me in that I felt the nonattendance of earlier checking and reviewing conducts on our part that could have helped in sidestepping the rise of such issues. Section 2: Analysis The investigation of the moral or good predicament is to be directed through the consolidation of three regulating moral speculations like ideals morals, deontology lastly consequentalism. Investigation dependent on Virtue Ethics The hypothesis of righteousness morals basically focuses on highlights that mirror the ethical qualities of people. It basically centers around various good qualities like boldness, trustworthiness, liberality and furthermore caring conduct existent in people that contribute in producing moral conduct particular to circumstances or activities. The hypothesis of ideals morals basically expects people to appropriately mirror the above qualities in their conduct and leads regardless of whether the equivalent will in general produce ominous consequences(Athanassoulis, 2013). Pondering the part of ethicalness morals it very well may be successfully investigated that the staffs in the style retail location expected to reflect virtual attributes like mental fortitude and trustworthiness while producing markdowns for the diverse clothing and design stocks. The age of the correct costs for the various items dependent on relying upon the markdown list gave by the central command would have successfully contributed in continuing the benefit and income edges of the retail location during the business time frame. The part of temperance is seen to be exploratory in nature with the end goal that virtual attributes will in general vary from case to case and from individual to individual(Angle Slote, 2013). The individual staffs engaged with the manipulative movement related with age of incorrect limited costs for the superior class design items dependent on the components of prudence morals could have taken a position wherein the staffs dependent on their acknowledg ment of the virtual standards had helped their chiefs and bosses through illuminating and along these lines in helping them in distinguishing mistaken sticker prices and standardized identifications. Activities directed by the retail staffs in the in like manner design expressed above would have produced potential ramifications for the staffs engaged with age of wrong limits for the retail merchandises(Russell, 2013). Working dependent on the part of ethicalness morals could experience welcomed expanded difficulty for the partners of the retail staffs in that data produced by staffs driven by the parts of trustworthiness and fearlessness would have helped the retail directors and chiefs in settling on harsh choices with respect to expulsion of the staffs from the stores and furthermore the evacuation of wrong sticker prices and bar codes(Frding, 2012). Thus, throughout the examination led by the store specialists like territory, store and departmental administrators the retail sets up engaged with such incorrect exercises could have increased required fortitude for producing genuine proof and data about their bad behaviors to the concerned directors and specialists. The above activity embraced by the retail staffs would likewise have welcomed potential ramifications for the retail sets up associated with such manipulative exercises however could have contributed in reestablishing the confidence or trust of the retail supervisors on the business staffs dependent on impression of their virtual attributes including boldness and honesty(Austin, 2013). Examination dependent on Deontology Deontological speculations of Normative Ethics basically think about the activities that are being performed and subsequently the outcomes that would be produced thereof from the exhibition of such activities. The part of Deontological Ethics basically considers acts directed by people that basically center around creating expanded prosperity for others in a social network or gathering. The worldview of Deontological Ethics is contended in that the activities performed by people for advancing prosperity and advancement of others can will in general produce both constructive and adverse consequences(Boje, 2015). The age of positive results will in general further upgrade the part of acting in a Deontological style. In actuality, the age of negative results dependent on the activities directed by people activated by Deontological thinking doesn't will in general stop the people from acting dependent on deontological contemplations. Chipping away at the part of Deontological Ethics addi tionally expect people to lead crucial or fundamental obligations related with trustworthiness that thus upgrade the level of prosperity in the more prominent society(Wheeler, 2013). Pondering the instance of the retail staffs it very well may be viably comprehended that the chiefs and retail administrators like me associated with the business time frame are required to work in a Deontological style in age of observing systems that would help in assessing and surveying the exercises directed by the retail staffs during the business time frame in the retail distribution center relating to the age of wrong valuing. The project supervisors and directors are along these lines required to enhance the observing and evaluating gauges in that the equivalent would contribute in effectively recognizing incorrect and manipulative estimating strategies of the business staffs. The age of expanded observing measures with respect to administrators and departmental chiefs is taken to improve the prosperity of the retail location as far as aiding in the age of right sticker prices for the merchandises(Herring, 2013). The equivalent would contribute in improving the benefit and in come edges of the retail location and in this way in upgrading the prosperity of the retail location and its staffs over the long haul. Once more, the age and work of observing and assessment principles by the departmental administrators and managers would likewise help in adequately recognizing the people associated with leading the manipulative exercises concerning the age of mistaken sticker prices. This would help in taking required activities identified with the concerned staffs like their expulsion from the stores and furthermore age of further tough rules that would confine the activities of others staffs while visiting the store warehouses(Burkhardt Nathaniel, 2013). Working dependent on deontological perspectives additionally requires the retail staffs to suitably meet some major obligations like working in a legit and brave design with respect to supporting the store and retail standards in regards to age of markdowns for the retail stocks. The retail staffs expected to

ORGANISATIONAL POLITICS, CULTURE AND MANAGEMENT Essay

Authoritative POLITICS, CULTURE AND MANAGEMENT - Essay Example shing chose aims.† For Henry Fayol â€Å"To Manage is to conjecture, to design, to sort out, to order, to co-ordinate and to control† (Robbins, Bergman, Stagg and Coulter 2012). These are the significant capacities performed by any administrator in any association in spite of the fact that the capacities contrast contingent upon the size of the association. To play out these capacities, administrators do need to have force and authority so as to evoke consistence and duty from the workers. Be that as it may, with all the assets on the planet, an association can't accomplish its objectives in the event that it isn't joined by compelling administration particularly in present day times when the executives has become so mind boggling and requesting inferable from globalization. Compelling administration for this situation, relies upon how well the supervisors practice their capacity and authority over subordinates. In this article, I will contend that administration is both a workmanship and a science which requires successful exercise of capacity to inspire consistence and duty. I will contend that it is a craftsmanship as in it has its own inventive abilities, devices and strategies. It additionally requires knowledge, development, an individual methodology, control and commitment just as practicability. It is a science in that it uses experimentally tried standards and draws vigorously from sociologies, for example, financial matters, human science and brain research. To be effective in the administration field, the board can't be diminished to either a craftsmanship or science however ought to be taken as both a workmanship and a science. Chiefs in the association practice different sorts of intensity with an end goal to impact the devotees so they can be submitted and drawn in to their work consequently improved execution and accomplishment for the association. Koontz and Weihrich characterize influence as â€Å"the capacity of people or gatherings to initiate or impact the convictions or activities of different people or gatherings (2008: 179). Impact for this situation as per Silos (2003) is the capacity to cause the devotees to endeavor towards a typical

Shattering Glass Houses Destroying the Self in J.D. Salinger - Literature Essay Samples

Time surges relentlessly, uncontrollably, and all too irrevocably for Buddy Glass in J.D. Salinger’s â€Å"Raise High the Roof Beam, Carpenters† and â€Å"Seymour: An Introduction.† Ever since his older brother Seymour’s death, Buddy has struggled to piece together the fragments of his existence, the diary entries, letters, and mirror notes scrawled in soap to create a perfect image of his lost hero’s life. Only, in the process, he comes to realize that his brother as a permanent, unchanging entity, never existed and that the idea of self or other is only an illusion. With Seymour’s words as guidance, Buddy begins to grasp the Zen concept of shinjin datsuraku, â€Å"mind and body dropped off† to destroy the illusion of the self that prevents him from letting go of his brother’s death. Mahayana Buddhism, of which Zen is a school, endeavors to reveal the truth of reality, that all factors of life are empty of independent existence. All elements are mutually dependent, like fire and firewood or a begging bowl and the rice that it contains[1]. As Dogen, the founder of the Soto school of Zen, said, â€Å"The begging bowl has for its function eating rice, and the function of eating rice is the begging bowl†[2]. In different contexts, each element serves a different purpose. There is no intrinsic quality that makes firewood, firewood or the begging bowl, a begging bowl. As a result, because each element depends on another to give it purpose, it does not exist as such, as independent. By extension, the self and other are similarly nondual as external objects cannot exist without internal perception by another, and self can’t exist without an exterior object to perceive it. In the doctrine of Buddhism, the inability to realize the illusion of the self as an i ndependent entity results in egocentric desire and hence suffering. Thus, to extinguish dukkha or misery, pain and anguish, one must dissipate the illusion of self[3]. Dogen’s â€Å"mind and body dropped off† expresses this state of emptiness or liberation from self-concern[4]. This truth can be obtained by focusing all of one’s energy away from the self[5]; through gujin or a complete oneness with the circumstances[6]; or by arousing the supreme though, the determination to follow the Bodhisattva Path and to liberate all others from suffering even as one still suffers[7]. Through these concepts, Seymour strives to have Buddy drop mind and body so he can cease his self-generated misery and find lasting happiness. Without his brother’s words, Buddy cannot comprehend the state of â€Å"mind and body dropped off† because he clings to a selfish desire for a vanished past in which his brother is still alive. Like Holden Caufield in Salinger’s â€Å"Catcher in the Rye,† Buddy wishes for time to cease. As Holden said, regarding museums, â€Å"The best thing†¦ was that everything always stayed right where it was†¦ certain things should stay the way they are. You ought to be able to stick them in one of those big glass cases and just leave them alone†[8]. Buddy shares the same sentiments as he dreams of his family living in a â€Å"solid-glass house,†[9] preserved eternally from decay and as constant as the stuffed exhibits in a museum display. He thus sustains an illusion of dualities between his present and his past. As Francis Cook explained, â€Å"To be in the past or future mentally while we are physically in the present means that there is a d ividedness in our lives, a lack of complete centeredness†[10]. In this way, Buddy fuels his despair as he devalues the present moment and refuses to accept it as good enough compared to the lost past, and he fails to see a solution to his misery other than through mentally escaping into an illusion. Only by embracing emptiness and dissolving the false notion of self, which generates his desires, can Buddy accept the totality of the present moment and smash the illusory glass cage of a frozen past that keeps him captive. Just as Hakuin described of his first enlightenment, â€Å"It was like the smashing of a layer of ice, or the pulling down of a crystal tower. As I suddenly awakened and came to my senses†¦ [all] former doubts were fully dissolved like ice which melted away,†[11] Buddy too must pull down his glass house. To shatter Buddy’s illusion of self, Seymour endeavored to show Buddy how to live in complete accord with his circumstances or gujin. Seymour Glass’s name even impels Buddy to see reality as empty. As Sybil Carpenter annunciated it, Buddy needs to â€Å"See more glass†[12]. Buddy needs to see the glass cage, he so desperately hopes for, as a product of his mind and hence that the only source of his suffering is himself. By destroying his idea of self and accepting a nondual relationship with the present moment, Buddy can free himself. As Cook described, in the â€Å"manifestation of the ultimate reality†¦ you will no longer be trapped as in a basket or cage.†[13] In a game of curb marbles, Seymour showed Buddy this nondual relationship with the present moment or gujin. Seymour excelled at curb marbles, a game in which players shoot marbles from the curb and try to hit the previous player’s marble. But striking an opponent’s marble was â €Å"rarely done, since almost anything could deflect a marble from going straight to its mark: the unsmooth street itself, a bad bounce against the curb, a wad of chewing gum, any one of a hundred typical New York side-street droppings – not to mention just plain, everyday lousy aim†[14]. However, â€Å"Seymour was unbeatable†[15]. His advice to Buddy was to â€Å"try not aiming so much†¦ [because] if you hit him when you aim, it’ll just be luck.† Buddy didn’t comprehend and asked, â€Å"How can it be luck if I aim?† and Seymour explained, â€Å"You’ll be glad if you hit his marble†¦ won’t you? Won’t you be glad? And if you’re glad when you hit somebody’s marble, then you sort of secretly didn’t expect too much to do it. So there’d have to be come luck in it, there’d have to be slightly quite a lot of accident in it†[16]. Seymour’s advice is an embodiment â€Å"total realization,† â€Å"total understanding,† â€Å"total manifestation,† or â€Å"total exertion† with the circumstances[17]. In aiming at the marble, Buddy strives and desires and imbues the situation with his self-longing. To identify completely with the circumstance is to allow the situation to arise without impediment, without obstruction by the self. Hence, gujin is a manifestation of no-self. As Cook says, â€Å"What is not added to the circumstance is the self, with its discriminations and judgments†[18]. A monk once asked Zen master Tung-shun, â€Å"Where is this place where there is no heat or cold?† and Tung-shun answered, â€Å"When it is hot, the heat kills the monk; when it is cold, the cold kills the monk†[19]. By affirming entirely with the circumstances, one realizes the emptiness between the self and the situation and thus destroys the illusion of self. This does not mean one will not experience cold or heat or pain, but rather that one’s subjective thoughts will cease so that one will realize there is nothing inherently undesirable about the present situation. As Dogen wrote, â€Å"When you look at what is within, there is no more cold or heat than there is a drop of water in the ocean right in front of you†[20]. The drop of water is symbolic for the illusory self and the ocean is the circumstances that surround the self. That the drop is distinct from the ocean is but a fictive construction of the mind. By dissolving the self into the moment, one accepts the moment devoid of valuations. Seymour, after releasing a marble would be â€Å"all smiles when he heard a responsive click of glass striking glass†[21]. Seymour thus strove to make Buddy’s captive glass cage apparent and to move him in the direction to shatter it. Seymour further endeavors to help Buddy disintegrate his notion of self by revealing the emptiness of reality. Dogen explains that all elements of existence are Buddha nature, which means all beings just as they are, are enlightened; however, they have forgotten their true nature through the â€Å"perceptual value system,† â€Å"logic† and â€Å"sense of self† that society has instilled within them[22]. Hence, one must practice to reaffirm the emptiness of each moment. Dogen transformed Master Ju-ching’s statement, â€Å"focus on wiping off dust from your mind† to â€Å"focus on dropping off body and mind,† because for Dogen, the mind doesn’t need to be polished; it is innately pure. Furthermore, body and mind must be dropped because focusing on solely the mind implies the existence of a concealed spiritual existence that must be uncovered separate from one’s physical embodiment, thus resulting in a false duality between body an d mind[23]. Also, if all sentient beings are Buddha nature, then dust too is Buddha nature. As Dogen wrote, â€Å"Within a dust mote, an incalculable number of Buddhas dwell†¦ If all things are the revelation of ultimate reality, then a single dust mote is the revelation of ultimate reality†[24]. In Mahayana, Buddha nature is a â€Å"pure luminosity†[25], but dust is not inherently impure. Only by discriminating dust against another ‘entity’ does it become comparatively sullied. However, fine particles of dust can be part of a larger ‘entity’; perhaps they are part of the cremated ash of a Buddha or the pulverized remains of ancient ruins. These larger ‘entities’ may be part of even larger ‘entities’ still; the now pulverized ruins were once stones, were once mountains. As Dogen wrote, â€Å"This is also like a jewel within a jewel. When it gleams, it illuminates others and it illuminates itself†[26]. By e xtrapolating outwards, we come to see that every element of existence is part of a larger element that is empty of its own existence until, expanded to include all elements, we realize they are part of one whole. Thus, as Dogen says, â€Å"The One Mind is all things, all things are the One Mind†[27]. Everything illuminates Buddha nature. Seymour portrays this nested image of expanding emptiness to Buddy in a letter asking him, â€Å"Is it so bad that we sometimes sound like each other? The membrane is so thin between us. Is it so important for us to keep in mind which is whose?†[28] In questioning â€Å"which is whose?† Seymour reveals the discriminations that language and logic creates. Their voices, considered as distinct entities by the use of ‘which’ are part of a larger ‘entity’ of themselves reflected in ‘whose.’ Their voices are the jewels within the jewels of themselves. Extrapolating further, they as separate entit ies only exist within the barriers of thought or language. Buddy as the younger brother only exists if Seymour does as the older. Ultimately, they are ‘entities’ only as skin and air separates them, but extending further outwards, they are only matter separated by matter or, in other words, truly un-separated. Seymour thus reveals again that dualities, that Buddy’s sense of existing apart from Seymour, are false creations of a mind since every element can be considered as a part of ever expanding whole that ultimately embraces everything. In considering this, Buddy beings to accept the loss of Seymour by realizing that Seymour as an entity distinct from himself is only a fabrication of his logical and language cultured mind. Ultimately, Seymour destroys Buddy’s illusion of self by arousing within him the supreme thought: the desire to save others from suffering even before he himself is saved. Forgoing nirvana, or the escape from the samsaric suffering of life and rebirth, for the sake of liberating others is the ultimate selfless act. When Buddy was thirteen, his brothers Waker and Walt had been given â€Å"matching, beautiful, well-over-the-budget birthday presents – two red-and-white striped, double-barred twenty-six-inch bicycles, the very vehicles in the window of Davega’s Sports Stores†. But that afternoon â€Å"Waker had given his away†[29]. Although their parents could see Waker’s â€Å"very nice, generous intentions,† Buddy watched as they scolded Waker while he stood with tears streaming down his face. Then Seymour came in and, as Buddy watched in awe, â€Å"completely blundered his way to the heart of the matter so that, a few minutes later, th e three belligerents actually kissed and made up†[30]. Buddy continues to say, â€Å"The point of the matter is†¦ I’ve been waiting most of my life for even the faintest inclination, let alone the follow-through required, to give away a Davega bicycle†[31]. Arousing the thought of enlightenment instills gratitude, generosity and a selfless wish to â€Å"give to others whatever is within one’s power to give†[32]. As Dogen wrote, â€Å"One makes a stupa with a a blade of grass; one makes a sutra scroll with a rootless tree; one honors the Buddha with a grain of sand; one honors the Buddha with a bowl of water in which rice has been soaked. One gives a handful of food to a living being, or offers five flowers to the Tathagata. These are all forms of arousing the thought of enlightenment. Arousing the thought of enlightenment means following the encouragement of others, doing good even to the slight extent you are able, and bowing to the Buddha ev en while you are being annoyed by demons†[33]. Arousing the thought of enlightenment results in all actions directed away from the self, so that one gives everything, even that which one does not possess, unto others. In this way, the sense of self and the desire to embellish and enhance the ego evaporates. As all things are Buddhas, Dogen’s forms of arousing the thought of enlightenment result in honoring, giving, making for all other beings so that all beings sustain each other. Buddy continues to say after writing for tireless days his unforgettable memories of Seymour, â€Å"What essentially struck me, incapacitated me, I think, was the sudden realization that Seymour is my Davega bicycle†[34]. Buddy realizes that Seymour is the ultimate selfless gift that he can give, the gift that he has been unable to relinquish for over twenty years, for just as the memories of his words were able to shatter his illusion of self, Buddy too can transfer Seymour’s wisdom of gujin, emptiness and arousing the supreme thought as methods to help realize â€Å"dropping mind and body,† by capturing his words in text. A college professor of Mahayana Buddhism, Buddy reveals in his last thoughts his new orientation of life: â€Å"I know†¦ there is no single thing I do that is more important than going into that awful Room 307. There isn’t one girl in there, including the Terrible Miss Zabel, who is not as much my sister as Boo Boo or Franny. They may shine with the misinformation of the ages, but they shine. This thought manages to stun me: There’s no place I’d really rather go right now than into Room 307. Seymour once said that all we do our whole lives is go from one little piece of Holy Ground to the next. Is he never wrong?†[35] Buddy reveals the selfless transformation in his perception; when moments ago he had suffused his condition with egocentric judgments, when he had despised entering his â€Å"awful† classroom to face his â€Å"misinformed,† â€Å"terrible† students, he now embraces the present moment as whole, complete, and perfect in it of itself. Room 307 is the place of no heat or cold since there is â€Å"no place† he’d â€Å"rather go.† And in this place, he sees t he Buddha nature of all entities. As a chant in Zen ceremony says, â€Å"The whole universe is an ocean of dazzling light, / And on it dance the waves of life and death†[36]. All things are Buddhas, each piece of Holy Ground, Miss Zabel, Boo Boo, Franny, Room 307. They all â€Å"shine† with luminosity and â€Å"dazzling light† despite their misinformation, despite their culturally pervaded logic and duality perceiving minds, and he realizes that this is the place to give his gift and his newfound enlightenment. Through the memories of his brother, Buddy comes to embrace emptiness, gujin, and arousing the supreme thought to ultimately â€Å"drop mind and body† and shatter the illusion of self that prevented him from letting go. With his words, Buddy begins to see the self as a construction of a linguistically and culturally shaped mind and in seizing each moment as it comes and in commanding all his energy towards the salvation of others, Buddy dissolves the egocentric, obstructive, miserable force that once was himself. Much as Dogen said the â€Å"Sutra itself is the direct sound of the golden words; they are the Buddha’s whole body,† Buddy has reconstructed the body of his brother through his words, and in his final selfless act, gives him away to save others as he saved him. Bibliography: Bernice Goldstein, Sanford Goldstein. Zen and Nine Stories. In H. Blooms Modern Critical Reviews: J.D. Salinger. Chelsea House Publishers: 1987. Cook, F.D. How to Raise an Ox. Wisdom Publications: 2002. Mitchell, D.W. Buddhism: Introducing the Buddhist Experience. Oxford University Press: 2008. Rosen, G. Zen in the Art of J.D. Salinger. Creative Arts Book Company: 1977. Salinger, J.D. Nine Stories. Signet Books: 1948. Salinger, J.D. Raise High the Roof Beam, Carpenters and Seymour and Introduction. Back Bay Books: 1955. [1] Mitchell, D.W., Buddhism: Introducing the Buddhist Experience, Oxford University Press, 2008, page 105. [2] Cook, F.D., How to Raise an Ox, Wisdom Publications, 2002, page 155. [3] ibid., page 23. [4] ibid., page 13. [5] ibid., page 23. [6] ibid., page 42. [7] ibid., page 34. [8] Rosen, G., Zen in the Art of J.D. Salinger, Creative Arts Book Company, 1977, page 23. [9] Salinger, J.D., Raise High the Roof Beam, Carpenters and Seymour and Introduction, Back Bay Books, 1955, page 244. [10] Cook, op. cit., page 56. [11] Bernice Goldstein, Sanford Goldstein, Zen and Nine Stories, in H. Blooms Modern Critical Reviews: J.D. Salinger, Chelsea House Publishers, 1987, page 86. [12] Salinger, J.D., Nine Stories, Signet Books, 1948, page 12. [13] Cook, op. cit., page 66. [14] Salinger, J.D., Raise High the Roof Beam, Carpenters and Seymour and Introduction, Back Bay Books, 1955, page 233. [15] ibid., page 234. [16] ibid., page 236. [17] Cook, op. cit., page 42. [18] ibid., page 44. [19] ibid., page 43. [20] ibid., page 133. [21] Salinger, J.D., Raise High the Roof Beam, Carpenters and Seymour and Introduction, Back Bay Books, 1955, page 244. [22] Rosen, op. cit., page 36. [23] Mitchell, op. cit., page 300. [24] Cook, op. cit., page 84. [25] Mitchell, op. cit., page 105. [26] Cook, op. cit., page 113. [27] ibid., page 84. [28] Salinger, J.D., Raise High the Roof Beam, Carpenters and Seymour and Introduction, Back Bay Books, 1955, page 183. [29] ibid., page 239. [30] ibid., page 240. [31] ibid., page 238. [32] Cook, op. cit., page 35. [33] Cook, loc. cit. [34] Salinger, op. cit., page 238. [35] ibid., page 248. [36] Cook, op. cit., page 45.

Rules for Japanese Letter Format

The difference between written language and conversational language in Japanese is much greater than in English. Japanese letters often use classical grammar patterns which are seldom used in conversation. Although there are no particular rules when writing to close friends, there are many set expressions  and honorific expressions (Keigo) used in formal letters. A conversational style is not usually used when writing formal letters. Opening and Closing Words The opening and closing words in letters, which are similar to Englishs Dear and Sincerely etc., come in pairs. Haikei æ‹ Ã¥â€¢â€œ - Keigu æ• ¬Ã¥â€¦ ·The most common pair used in formal letters. Women sometimes use Kashiko㠁‹ã â€"㠁“ as a closing word instead of Keigu.Zenryaku å‰ Ã§â€¢ ¥ - Sousou è â€°Ã£â‚¬â€¦This pair is less formal. It is usually used when you dont have time to write a long letter, so that the preliminary greetings are omitted. Zenryaku literally means, omitting the preliminary remarks. Preliminary Greetings Ogenki de irasshaimasu ka. (very formal)㠁Šå…Æ'æ °â€"㠁 §Ã£ â€žÃ£â€šâ€°Ã£  £Ã£ â€"ã‚Æ'㠁„㠁 ¾Ã£ â„¢Ã£ â€¹Ã£â‚¬â€šHave you been doing well? Ogenki desu ka.㠁Šå…Æ'æ °â€"㠁 §Ã£ â„¢Ã£ â€¹Ã£â‚¬â€šHave you been doing well? Ikaga osugoshi de irasshaimasu ka. (very formal)㠁„㠁‹ã Å'㠁Šé Å½Ã£ â€Ã£ â€"㠁 §Ã£ â€žÃ£â€šâ€°Ã£  £Ã£ â€"ã‚Æ'㠁„㠁 ¾Ã£ â„¢Ã£ â€¹Ã£â‚¬â€šHow have you been? Ikaga osugoshi desu ka.㠁„㠁‹ã Å'㠁Šé Å½Ã£ â€Ã£ â€"㠁 §Ã£ â„¢Ã£ â€¹Ã£â‚¬â€šHow have you been? Okagesama de genki ni shite orimasu. (very formal)㠁Šã â€¹Ã£ â€™Ã£ â€¢Ã£  ¾Ã£  §Ã¥â€¦Æ'æ °â€"㠁 «Ã£ â€"㠁 ¦Ã£ Å Ã£â€šÅ Ã£  ¾Ã£ â„¢Ã£â‚¬â€šFortunately Im doing well. Kazoku ichidou genki ni shite orimasu.Ã¥ ® ¶Ã¦â€" Ã¤ ¸â‚¬Ã¥ Å'å…Æ'æ °â€"㠁 «Ã£ â€"㠁 ¦Ã£ Å Ã£â€šÅ Ã£  ¾Ã£ â„¢Ã£â‚¬â€šThe whole family is doing well. Otegami arigatou gozaimashita.㠁Šæ‰‹ç ´â„¢Ã£ â€šÃ£â€šÅ Ã£ Å'㠁 ¨Ã£ â€ Ã£ â€Ã£ â€"㠁„㠁 ¾Ã£ â€"㠁Ÿã€‚Thank you for your letter. Nagai aida gobusata shite orimashite moushiwake gozaimasen. (very formal)é• ·Ã£ â€žÃ©â€"“㠁”ç„ ¡Ã¦ ²â„¢Ã¦ ± °Ã£ â€"㠁 ¦Ã£ Å Ã£â€šÅ Ã£  ¾Ã£ â€"㠁 ¦Ã§â€ ³Ã£ â€"è ¨ ³Ã£ â€Ã£ â€"㠁„㠁 ¾Ã£ â€ºÃ£â€šâ€œÃ£â‚¬â€šI apologize for neglecting to write for such a long time. Gobusata shite orimasu.㠁”ç„ ¡Ã¦ ²â„¢Ã¦ ± °Ã£ â€"㠁 ¦Ã£ Å Ã£â€šÅ Ã£  ¾Ã£ â„¢Ã£â‚¬â€šIm sorry I havent written for a long time. These expressions or seasonal greetings can be combined in a variety of ways to form the preliminary greeting. The Japanese have long admired the seasonal changes, therefore it seems too abrupt to start a letter without the proper seasonal greeting. Here are some examples. Gobusata shite orimasu ga, ogenki de irasshaimasu ka.㠁”ç„ ¡Ã¦ ²â„¢Ã¦ ± °Ã£ â€"㠁 ¦Ã£ Å Ã£â€šÅ Ã£  ¾Ã£ â„¢Ã£ Å'〠Ã£ Å Ã¥â€¦Æ'æ °â€"㠁 §Ã£ â€žÃ£â€šâ€°Ã£  £Ã£ â€"ã‚Æ'㠁„㠁 ¾Ã£ â„¢Ã£ â€¹Ã£â‚¬â€šIm sorry I havent written for a long time, but have you been doing well? Sukkari aki rashiku natte mairimashita ga, ikaga osugoshi de irasshaimasu ka.㠁™ã  £Ã£ â€¹Ã£â€šÅ Ã§ §â€¹Ã£â€šâ€°Ã£ â€"㠁 Ã£  ªÃ£  £Ã£  ¦Ã£  ¾Ã£ â€žÃ£â€šÅ Ã£  ¾Ã£ â€"㠁Ÿã Å'〠Ã£ â€žÃ£ â€¹Ã£ Å'㠁Šé Å½Ã£ â€Ã£ â€"㠁 §Ã£ â€žÃ£â€šâ€°Ã£  £Ã£ â€"ã‚Æ'㠁„㠁 ¾Ã£ â„¢Ã£ â€¹Ã£â‚¬â€šIt has become very autumn like; how have you been? Samui hi ga tsuzuite orimasu ga, ikaga osugoshi desu ka.Ã¥ ¯â€™Ã£ â€žÃ¦â€" ¥Ã£ Å'ç ¶Å¡Ã£ â€žÃ£  ¦Ã£ Å Ã£â€šÅ Ã£  ¾Ã£ â„¢Ã£ Å'〠Ã£ â€žÃ£ â€¹Ã£ Å'㠁Šé Å½Ã£ â€Ã£ â€"㠁 §Ã£ â„¢Ã£ â€¹Ã£â‚¬â€šCold days continue; how have you been? Final Greetings Douka yoroshiku onegai itashimasu.㠁 ©Ã£ â€ Ã£ â€¹Ã£â€šË†Ã£â€š Ã£ â€"㠁 Ã£ Å Ã© ¡ËœÃ£ â€žÃ£ â€"㠁 ¾Ã£ â„¢Ã£â‚¬â€šKindly look after this matter for me. ~ ni yoroshiku otsutae kudasai.㠁 «Ã£â€šË†Ã£â€š Ã£ â€"㠁 Ã£ Å Ã¤ ¼ Ã£ Ë†Ã£  Ã£   Ã£ â€¢Ã£ â€žÃ£â‚¬â€šPlease give my regards to ~. Minasama ni douzo yoroshiku.皆æ §ËœÃ£  «Ã£  ©Ã£ â€ Ã£ Å¾Ã£â€šË†Ã£â€š Ã£ â€"㠁 Ã£â‚¬â€šPlease give my regards to everyone. Okarada o taisetsu ni.㠁Šä ½â€œÃ£â€šâ€™Ã¥ ¤ §Ã¥Ë†â€¡Ã£  «Ã£â‚¬â€šPlease take care of yourself. Douzo ogenki de.㠁 ©Ã£ â€ Ã£ Å¾Ã£ Å Ã¥â€¦Æ'æ °â€"㠁 §Ã£â‚¬â€šTake care of yourself. Ohenji omachi shite orimasu.㠁Šè ¿â€Ã¤ ºâ€¹Ã£ Å Ã¥ ¾â€¦Ã£  ¡Ã£ â€"㠁 ¦Ã£ Å Ã£â€šÅ Ã£  ¾Ã£ â„¢Ã£â‚¬â€šI look forward to hearing from you.

Designing A Stronger Behavior Management System - 1633 Words

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Attraction and Event Management for Hunter Valley-myassignmenthelp

Question: Discuss about theAttraction and Event Management for Hunter Valley. Answer: Introduction Hunter Valley Caravan Camping 4WD Fish and Boat Showis an upcoming tourism and trade show event that will take place in Hunter Valley, Australia from 25th to 27th May 2018. This is an annual event that has been taking place since the last 20 years and is generally participated by around 50,000 people each year (Taylor et al. 2015). While the main objective of the event is to promote the rural culture of the country among the general countrymen, there are some other attractions and mini events as well that add to the value of the entire event. There is also an entry price that the visitors have to pay and get an entry card in several months advance. Event Brief Type, Dimension and Associated Attractions This event is a tourism and recreational event that also has a business aspect and looks to promote the rural culture and activities of the country. Although the current dimension of the event is limited to regional, plans are in place to expand the event over even greater boundaries. The main attractions of the event are as follows. Reptile Displays In this mini event, Allan Burnett conducts a reptile display show with a large collection of live reptiles that are found in Australia (Connell 2016). The main objective of this mini event is to raise awareness among the natives to correctly identify the reptiles that can cause life threats. Flair Riders Flair is a stunt biking company founded by Jack Field and houses a large number of bikers who perform freestyle and other stunts at various events. Flair riders also perform at this event and are also one of the main attractions of the event. The Australian Travelling Fishing Show This particular mini event involves display of fishes to the visitors. These fishes are kept in giant tanks so that they can roam freely and the spectators have the chance to see how the fishes roam about under the oceans (Gibson 2014). In addition, displays are also made regarding how different fishes react differently to various types of lures while the fishermen are attempted to catch them. 4WD Display and Demonstrations In this exciting mini event, the Gold Eagle 4x4 Club creates a 4WD Demo Track and takes visitors on a ride over this terrain. The visitors are able to enjoy the thrill of travelling through this bumpy ride in the Golden Eagle vehicle. The money raised in this mini event is donated to local charity. Analysis of Categorization Indicators Form or Content This event takes the form of a collection of mini events with a variety of attractions for the visitors. In this event, several rural organizations as well as some popular clubs join and conduct mini events and display shows (Wedde 2015). Although this event is mainly based on tourism and trade show, many of the contents of the event are generally recreational that also add to the attraction value of the event. Location and Size The show takes place in the famous Hunter Valley of Australia on the Maitland Showground, East Maitland, Australia. The event will take place between 25th and 27th May, 2018 and will remain open for visitors between 9 AM to 6 PM. As per an early estimate, there will be around 500 exhibitors present in the show and there will also be around 50,000 visitors who will join this particular event. Budget Considerations The overall budget for the event is expected to be AUD $500,000 while it can be further increased with the increase in the number of exhibitors in the event (Bajpai 2014). The main source of the event is from the ticket sales and the sales of souvenirs purchased by the visitors. Keeping aside a minimal profit, the rest of the profit gained is donated for the rural communities development. Number of Participants 20 years ago, the event started with only five exhibitors and a few hundred visitors whereas currently, there are around 500 exhibitors and 50,000 visitors every year. Event Stakeholders and their Involvement The event stakeholders and their involvement in the project are shown in the following table. Stakeholder Name Stakeholder Designation Involvement Loretta Payne Event Organizer Organize the entire event David Barrett Event Manager Execute the entire event as per the plan Alicia Stokes Exhibition Manager Organize exhibition stalls and manage exhibitors James Warner Ticketing and Sales Manager Manage the sales of tickets and souvenirs, manage revenue generated Watson Grey Security Manager Manage the safety and security of the visitors Conclusion As with the recent years, this years event is also poised to be successful in terms of number of visitors and amount of revenue generated. It is also expected that the visitor count from last year (43,500) will also increase by a significant margin making the event a grant success and earn national fame. References Abascal, T.E., Fluker, M. and Jiang, M., 2016. Domestic demand for Indigenous tourism in Australia: understanding intention to participate.Journal of Sustainable Tourism,24(8-9), pp.1350-1368. Amelung, B. and Nicholls, S., 2014. Implications of climate change for tourism in Australia.Tourism Management,41, pp.228-244. Bajpai, S., 2014. Sustainable national parks: balancing competing priorities of conservation and recreation. Christensen, J. and Jackson, G., 2014. Shark Bay snapper: science, policy, and the decline and recovery of a marine recreational fishery. InHistorical Perspectives of Fisheries Exploitation in the Indo-Pacific(pp. 251-268). Springer, Dordrecht. Connell, J., 2016. Rural Place Marketing, Tourism and Creativity: Entering the Post-Productivist Countryside. InRural Change in Australia(pp. 201-224). Routledge. Gibson, C., 2014. Rural place marketing, tourism and creativity: entering the post-productivist countryside.Rural Change in Australia. Population, Economy and Environment, pp.197-210. Mahadevan, R., 2014. Understanding senior self-drive tourism in Australia using a contingency behavior model.Journal of Travel Research,53(2), pp.252-259. Prince, S., 2018. A Review of Indigenous tourism: cases from Australia and New Zealand edited by Michelle Whitford, Lisa Ruhanen and Anna Carr, Oxford, Goodfellow Publishers, 2017, 250 pp., 85.00 (hardback), ISBN: 9781911396406. Ruhanen, L., Whitford, M. and McLennan, C.L., 2015. Indigenous tourism in Australia: Time for a reality check.Tourism Management,48, pp.73-83. Taylor, N., Harris, S., McClintock, W. and Mackay, M.D., 2015. Upper Waitaki limit setting process: social-economic profile of the Waitaki Catchment. Van der Wagen, L., 2015.Events Tourism Essentials. Pearson Higher Education AU. Wedde, I., 2015.The Grass Catcher: A Digression about Home. Victoria University Press.