Human Rights

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On December tenth 148 in the Palis de Chaillot in Paris, the United Nations General Assembly adopted the Universal Declaration of Human Rights. The document is made up of thirty articles which deal with a series of basic human rights and duties. It follows the premise that

the declaration is a common standard of achievement for all peoples and nations, to the end that every individual and every organ of society, keeping this declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the people of member states themselves and among the people of territories under their jurisdiction.[]

However this is not always the case, infraction to the human rights code are all too often practiced, today as much as 50 years ago. War crimes in the former Yugoslavia, terrorist acts in the Gaza strip, Political prisoners in China, the disappercidos of Chile and Argentina, female genital mutilation in orthodox Muslim communities are all too common. However the message this document stands for is one for the universality of man and woman kind alike. It tells of such basic rights as freedom and life that are owed to every human being regardless of the language she speaks. They are inalienable in the fact that human rights have no boundary and are sovereign to no king or state. Shue seems to disagree with this, since in describing the comparative advantage theory of government he mentions that each nations own government (or other social institutions) are best able to care for the welfare of the people of that nation...[6] This latest theory provides some backing for cultural soveirgnty, however it does so by demeaning the universality of human rights, and is therefore unacceptable with what Im choosing as a moral standpoint.

As I mentioned human rights start with the basics (freedom, life) and develop further into the right of peaceful assembly and the right to education. Perhaps the most obvious thing to be said about rights is that they are constitutive of the domain of entitlements. They help to define and serve to protect those things concerning which one can make a very special kind of claim - a claim of right. To claim or to acquire anything as a matter of right is crucially different from seeking or obtaining it as through grant or privilege, the receipt of a favor, or the presence of a permission. To have a right to something is, typically, to be entitled to receive or posses or enjoy it now, and to do so without securing the consent of another. As long as one has a right to anything, it is beyond the reach of another properly to withhold or deny it. In addition, to have a right is to be absolved from the obligation to weigh a variety of what would in other contexts be relevant considerations; it is to be entitled to the object of the right .... without anymore ado. To have a right to anything is, in short, to have a very strong moral or legal claim upon it. It is the strongest kind of claim that there is.[ pp48]

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Cultural Rights Against Individual Rights

As explained above human rights are of an essential nature for the benefit of man and woman kind alike. It is on the base of this necessity that I consider cultural rights as an attack against human rights. Cultural rights have been proposed as a mean to the object of cultural preservation. It is questionable weather the preservation of culture for the benefit of the individual is more valuable than that individuals claim to his/her natural rights. Once again the argument of the right to exit comes up. If an individual has the option to leave than no injustice is forced upon him or her. This philosophy is erroneous on multiple levels. For starters if something is essentially wrong, and any action to violate natural rights is, then there can be no rationalizing it . Second, if the value of culture is as deep as cultural activists say it is (this I dont intend to argue) then it is obvious that to leave ones culture can be a devastating experience (this is the only point where my views are separate from Hartneys, he considers exit from a culture a relieving occurrence, I obviously disagree out of personal experience) . A cultural bond is often interlinked to family and friends and leaving the culture would provide freedom in a desert of social solitude. Further we must consider that around the world there are many society were the financial means of exit are not accessible to the majority of individual. And as a final critique of the afore mentioned theory there is the possibility of a lack of option or even knowledge . A person granted with the right to leave might not have any other culture or faith available to him/her to be adopted into, or the lack of knowledge prevents him/her from making an educated choice or in some cases from even knowing that his/her rights were being infringed upon.

After pointing out the necessity for cultural preservation and having exposed the inconsistency between cultural and human rights we must now decide if there is any way to mate the two such as to find an happy medium. One could forward the idea that human rights come in a certain order ant that is not coincidental that the basic natural rights come before ones right to culture and assembly. However this would be a low-grade simplistic approach. I prefer to tackle the problem drawing a parallel out of Hartneys theory.

He supports a theory of value-individualism where by all goods are good because they contribute to the well being of individual human beings. Further he states that If we assume that communities are valuable and ought to be protected, the next issue is weather this protection can, or should, take the form of rights. This issue involves two sets of distinctions between moral and legal rights ...(and) the debate about collective rights is flawed by a failure to discuss each kind of right separately. The second distinction is that between the conceptual question weather rights moral or legal can ever inhere in collectives, and the substantive question weather the protection of communities requires that they be endowed with rights. [10]

A legal rights implies that the law has forced a criteria to be followed, while a moral right implies that there is an individual good to be respected. The law has a tendency of dealing with groups as single entities, therefore any legal rights bestowed by a government onto a group would not be of a collective nature. Further all claims to any group moral rights that may seem to prevail over individual rights, when analyzed, boil down to a statement of individual rights, with the attempt of administering them via a group entity. Individual rights require governments to refrain from interfering in peoples lives, while group rights require them to provide services.[10]

In conclusion I would like to say there is no justification for moral rights to be granted to groups. However cultures are to preserved as a value for the individual, and if legal rights (the only type of rights available to groups) are to be granted to do so then provisions need to be taken to point out that legal rights as issuances of the government, cannot interfere with the greater cause of Human Rights.

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Message of Christianity

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In my opinion, the most important story from the New Testament that is essential to the religious message of Christianity is the story of Jesus' crucifixion and rising from the dead. My favorite interpretation is from the book of Mark, specifically from verses 15 and 16.

Honesty, I do not know of any other story that deals with the message Christianity teaches than this. Since I can ever remember, going to church, Sunday school, and all my life in a religious school, the message is you have to believe that Jesus was God's son who died on the cross for our sins and rose again on the third day. To prove this story is so important, take a look at two of the sacraments.

The first sacrament is baptism. When a person is baptized, they are washing their sins away, and entering into the Kingdom of God. They are taking part in the church militant, which is fighting the good fight for Jesus while they are still alive. When they die, they will be triumphant in their battle and will be with God in heaven.

The second and most important sacrament in this argument is the sacrament of Holy Communion. At the last supper, Jesus took the bread and broke it saying it was his body. He also took the wine and told the disciples that it was his blood and which was poured out for the forgiveness of sins. By him saying this, he knew he was sent there to die for the sins of the world. Now, every time we take communion, we remember the sacrifice that Jesus gave for us so our sins might be forgiven whenever we ask and to allow us to go to heaven.

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Another example of this is when Jesus was hanging on the cross between the two criminals; with one knowing Jesus was innocent and asked of his forgiveness and to have mercy on him. Jesus did this and told the man he would be in paradise with him. This shows that Jesus will have mercy and forgive anyone who recognizes him and asks for it, no matter what the sin is.

This is the most comforting part about being a Christian, that no matter what sin I commit, I will always be forgiven as long as I have the faith.

The reason I chose the book of Mark for the interpretation of the crucifixion is based primarily on personal preference. I have read all of the interpretations, and feel the book of Mark is the easiest to read and understand, even though it might not be as greatly detailed as other books.

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The 4 paths of hinduism

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Introduction In this essay I will investigate the paths that a spiritual athlete has to follow to "win a gold medal" and what are exactly the four paths of Hinduism. So my question is What are the paths that an athlete can follow to concretize his aim?

The four paths of Hinduism are Blakh, karma, Jhana, and Yoga.

Blakh is a devotion to a personal God; it is the path of the Baghavad Gita. Karma is action; this means that every action of this life affects the next one. The third path is Jhana, it is the Knowledge and the understanding and finally the fourth path is Yoga, which represents self-control and meditation.

Like everything in life, these four paths have advantages and disadvantages. I am now going to introduce the advantages of these paths. In the path of Blakh, the advantages are that we are very close to god and therefore we have something to hold onto, and that it gives each part a focus in life. For the path pf karma, the positive aspects are that we can explain the pain and the suffering and that you can find a cause to everything that happens to you. With regard to the path of Jhana, you realize that material things are not important, it gives a deeper understanding of life, and you go beyond the superficial. Finally, for the path of Yoga, you learn how to meditate and to self-control yourself, that means that you can face any difficult situation without losing your coolness.

In the other side, these four paths also have disadvantages. For example for the path of Black, since you are very close to God you cannot sea the real world and you are isolated. For the path of karma, because you have many expectations of your next life you are disappointed by the fact that there is nothing left to discover in the outer world. The disadvantages for the path of Jhana are that it is a very difficult path to follow and therefore you need a teacher (a guru), and it demands commitment. Moreover, for this path you do not see the real world. As a final point, the disadvantages of the path of yoga are that you become selfish because you just focus on yourself.

To concretize your aim you might meet several problems because you are confused, you do not know what to do, but in the other hand, you might find that it is easier to follow the rules that decide for yourself. Unfortunately, it is not always easy to follow these rules due to a lack of unity in the religion community.

Conclusion My opinion is divided because I think it is always useful to have something that can help you to achieve your goal but it is also good to choose by yourself. Therefore, I think that to concretize your aim you should follow some of the paths of Hinduism but not totally; you should also think for yourself.

For example, it is better not to follow completely the path of the Blakh because to win a gold medal you have concurrent and you cannot be isolated. Alternatively, for the path of Yoga it is not a good thing to focus only on yourself because you can learn from the experiences of the others.

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2Nd AMMENDENT - Politics or Emotions?

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Is this battle over the Second Amendment rights driven by emotions or politics or both? Are we strengthening our freedoms or weakening them over issues such as this? The nd Amendment was published in the Bill of Rights in September 178. It expressly states, "A well regulated Militia, being necessary to the security of a free state, the right of the people to keep and bear Arms, shall not be infringed."

As you know, this is a very "hot" topic and has been for some time. Many people have interpreted this Amendment in many ways. They have made the claim that this is meant for military only, for people to protect themselves. It is difficult to figure out.

Many special interest groups are involved in the protection of this Amendment as well as the movement that seems to want dissolution of this Amendment. Groups like the National Rifle Association (NRA) and citizens from the Million Mom March (MMM) are some of these groups.

Although the amendment states that infringement will not happen, it seems it already does to an extent. The realm of laws concerning gun ownership is one of the most redundant and extraneous in our legal system. The Pro Gun Control groups like MMM and the Brady Campaign move for what seems like more legislation and gun control while the leading anti-gun control group, NRA fights for what they believe are citizen's rights in accordance with the Bill of Rights.

Who is right and who is wrong? I wish I had the answer. This is a very sensitive issue that dealing with the worst mixture of all…beauracracy and emotions. While researching this paper I came across articles, web sites, opinion polls and other information from both side of this article. It seems to me that the fight is different from both sides. The anti-gun control teams use the backbone of the United States to lay their framework. They constantly recite the Bill of Rights and US Constitution to support their beliefs. The pro-gun control groups rely more on emotions to drive their point home. Is there a right and wrong side? As with many debates, it is hard to justify either at this point. Other tough issues such as Abortion and Flag Burning stir the patriotism and feelings of many Americans. Emotions play a huge role in the decision making process.

The Gun Control movement began in 174 with the establishment of the National Council to Control Handguns (NCCH) by Dr. Mark Borinsky, a victim of gun violence. From there, this issue came to the forefront of the political hotbed. On March 0, 181 Jim Brady, press secretary to President Ronald Reagan, was shot and seriously wounded during an assassination attempt on the President. This sparked the start-up of the Center to Prevent Handgun Violence (CPHV), an educational outreach organization dedicated to reducing gun violence. Sarah Brady, wife of Jim Brady was later named Chair of the CPVH. She has been very productive while serving as Chair and obviously played a key-role in getting support for The Brady Bill, which requires a five-day waiting period and background checks on handgun purchases. President Clinton signed this bill into law after a seven-year battle. As with many interest group issues, these are driven by emotions. People lose a loved one or friend due to gun use and join the fight against guns.

The movement and strength for the pro-gun people is just as strong. The NRA is a very strong, deep-rooted, politically linked group. On November 17, 1871, William Conant Church and George Wood Wingate founded the NRA. Both were Union veterans of the Civil War and advocates of the right to bear arms. Today, the NRA is definitely supported by the Conservative, or right side of Government.

Recent evidence shows that they too are using an emotional agenda to get their point across now. Rather than continuing their one-dimensional outlook to quote the nd Amendment, they have moved for a more emotional stance. Their current campaign shows video clips of elderly women that have been attacked but because they were trained to use guns and had a weapon with them, they were able to fight-off their attackers. This message hits home as well. The NRA preaches safety, training and education as well as constitutional right. They know that the public wants to be safe and the first strike for pro gun control happened in 111 when New York State's Sullivan Law was enacted. This law imposed an exceedingly restrictive handgun-licensing scheme on New York City. The assassination attempt on New York Mayor William Gaynor is what prompted the law. The NRA acted out in an emotional outburst stating that their "Constitutional Right" to bear arms was being diverted.

Will this issue ever be settled? It is hard to say. Unfortunately, for groups that are trying to create greater gun control laws, the US Constitution and the Bill of Rights guarantees the citizens of the United States of America the right to bear arms. Concerning the groups that are against gun control in whole, there will always be a fight against them because the wrong people will always use guns in the wrong way. This long-standing battle has gone on for many years and is expected to continue on for many more. As long as there are people using guns for the wrong reasons, there will be resistance for anti-gun lobbyists. The fact that emotions play such a huge role in this issue continues to add energy to it. It is hard to discount a personal testimony from a grieving mother that is detailing how her child was gunned down in cold blood. But it is also hard to rule against a right that has been engrained in our heritage as Americans.

It seems to me that there are countless gun laws that are not really being enforced. The argument to author and implement "new" laws seems very redundant to me. After looking at various laws that are active, it seems that our government needs to look at a better enforcement plan. The only way to curb violence with guns is to treat gun law violators with stricter sentences. It seems obvious to me. Take for instance the State of California and the Three-strikes Rule. Why not a "No-strikes Rule" or mandatory long prison terms for use of a gun during a crime? We have laws like that but the legal loopholes are many and in today's legal system, a drug dealer usually ends-up doing more time than an armed robbery suspect. It seems to me that the system needs to be smoothed over to ensure citizens benefit. The answers seem to be right in front of us but the value of the decisions that are being made is questionable. We spend millions of dollars attempting to persuade politicians to vote "our" way. The real question is what is right and what is wrong?

Emotions or politics, there is no correct answer.

BIBILIOGRAPHY

Bardes, Barbara and Schmidt, Steffen and Shelley, Mack "American Government and Politics Today The Essentials Clark Baxter, 00.

URLhttp//www.vpc.org/nrainfo/chapter1.html

URLhttp//www.bradycampaign.org/about/index.asp

URLhttp//www.nra.org/

URLhttp//millionmommarch.com/

URLhttp//www.saf.org/

Eisen, Joanne and Gallant, Paul and Kopel, Dave"A World Without Guns" Internet Article located URLhttp//www.nrahq.org/publications/tag/feature1.asp

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About Dylan Thomas and his poem: "Do not go gentle into that good night"

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The Fight Against Death

(An analysis of Do not go Gentle into that Good Night)

Do not go Gentle into that Good Night is written in lyric style. The poem is written by Dylan Thomas who is expressing his thought's and experiences of death. The title disclosed the poet's thoughts about death and the importance of fighting to live life to the fullest. The poem speaks of different views of death from different people who all demonstrated one common struggle to hold on to life.

The poem is fairly short and the language is figurative. The poet uses simile to compare death to a good nigh. There is also foreshadowing is the first verse. The poet opens the poem with Do not go gentile into that good night which right away indicates that the poet is referring to not taking death lying down. The reader is given a sense of growing old. In the first stanza of the poem describe old age, Old age should burn and rave at close of day As you get old there is a daily struggle against death; you should fight for your life and take it day by day. In the second stanza the poet says Though wise men at their end know dark is right, because their words had forked no lighting they don not go gentile into that good night I thin what the poet is trying to say is even though you're getting older and you know the time is coming you haven't shown a sign of death you 're still have life so fight against death. Then in third stanza the poet describes someone who lived a good life but doesn't want to let go Good men, the last wave by, crying how bright their deed might have danced in a green bay, rage rage against the dying of the light. It was as if he was saying had he lived longer things could haven been better. In the fourth stanza Wild men who caught and sang the sun in flight, and learn, too late they grieved it on its way, Don not go gentile into that good night. The poet is saying Sinners who led a bad life learn too late that they could have led a better life so they fight against death in hopes for a second chance. In he fifth stanza the poem talks of someone who has had a near death experience Grave men, near death, who see with the blinding sight Blind eyes could blaze like meteors and be gay, rage rage against the dying of the light. Also even though those men looked death in the eyes they turned a blind eye to it and still continued to fight for their life. Then in the last stanza the poet relate to a more personal experience his father And you my father, there on the sad height, curse, bless, me now with your fierce tears, I pray do not go gentle into that good night rage rage against the dying of the light Basically I thin he is trying to say Father you near death please fight to hold on to your life do not take it gently exploded against death and try to hold on.

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Do not go Gentle into that Good Night is a strong struggle for life, the most important and special gift in the world. The poem is a plea for a fight against death for everyone. The poet asks that everyone try to live a full life and to not give up so easily which can apply to many things not just death.

________________________________________________________________________________Analysis by Linda Sue Grimes, Classic Poetry Aide

Subject

Dylan Thomas' father had been a robust, militant man most of his life, and when in his eighties, he became blind and weak, his son was disturbed seeing his father become "soft" or "gentle." In the poem Thomas is rousing his father to continue being the fierce man he had previously been.

Literary devices

The form on the poem is a villanelle, with a rhyme scheme alternating "night" and "day." "Good night" is a metaphor and a pun. "Dying of the light" is a metaphor. "Old age should burn and rave" in line two is a combination of metonymy and personification. "Close of day" is a metaphor. "Burn" in that same line is used metaphorically, as is "dark" in line four. In line five "their words had forked no lightning" is metaphorical. Line eight "Their frail deeds might have danced in a green bay" employs personification and metaphor. Line ten "Wild men who sang the sun in flight" is exaggeration and metaphor. Line 11 "they grieved it on its way" is also exaggeration and metaphor. Line 1 "Grave" is a pun; "blinding sight" is an oxymoron. Line 14 "Blind eyes could blaze like meteors" is a simile. Line 17 "Curse, bless, me now with your fierce tears, I pray" is a paradox.

Commentary

A villanelle is a French poetic form that originally served as a vehicle for pastoral, simple, and light verse. That Thomas would employ that form for the subject of death enhances the irony of beseeching a dying person to rage. No doubt the poet also chose this form because of the repetition of the important lines, "Do not go gentle into that good night" and "Rage, rage against the dying of the light" and because of the tight formal structure of the form. The subject matter which is the command to the father not to accept death so easily lends itself to the dichotomy of "day" and "night" which become somewhat symbolic for "life" and "death" in the poem.

Each of the six stanzas has uniformity and a specific purpose

Stanza 1 The first line is a command, "Do not go gentle into that good night." Paraphrased, "Don't give up easily." The second line offers the speaker's belief that even when old and infirm, the man should stay energetic and even bitch and whine if necessary as long as he does not give in to death easily. Then line three again is a command, "Rage, rage against the dying of the light" Fight, complain, rail against the oncoming of death.

Stanzas , , 4, and 5 each try to persuade the father to "rage against the dying of the light" by offering evidence of what wise, good, wild, and grave men have done. For example and to paraphrase stanza Even though wise men know that they cannot keep death away forever and especially if they have not accomplished their goals in life, they don't accept death easily; they "Do not go gentle . . . ." Similarly, in stanza , good men exclaim what might have been, their "frail deed" might have shone like the sun reflecting off the waters of a "green bay," and they therefore, "Rage, rage" against the oncoming of death. Likewise, in stanza 4, wild men whose antics seemed to shine as brightly as the sun and who thought they were so optimistic, but later realized they spent much of their life in grief, still they "Do not go gentle . . . ." And stanza 5 grave men whose eyes are fading fast can still flash life's happiness, as they "Rage, rage . . . . " Stanza 6 The speaker addresses his father. Paraphrased, "And so my father you are nearing death yell at me, scream at me, cry out; to see you do that would be a blessing for me and I beg you to show me that militant man you once were "Do not go gentle…"

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Formative and Summative Evaluation

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Formative and Summative Evaluation

In conversations about the evaluation of teaching, one often hears several terms bandied about, describing different types of assessment. It is useful to clarify these terms and the purposes of these different techniques

FORMATIVE EVALUATION is aimed at personal teaching improvement; it is designed to provide an instructor with information he/she can use in current and future classes. Our "Student Evaluation of Teaching" (SET) (and the accompanying consultation with TRC staff) is a kind of formative evaluation. One takes advantage of another kind of formative evaluation when inviting a TRC staff member to the classroom to observe what happens there and discuss it. Formative evaluation is best done before the semester ends, so that one has a chance to make changes that will directly impact the learning going on in the classroom. Such evaluation is confidential and not used for purposes of tenure or promotion decisions. It is conducted as a conversation with peers who are interested in helping you reach your teaching goals.

An instructor can do his/her own formative assessment by having students respond to a mid-term questionnaire about what is facilitating their learning and what they would like to see changed. Also look under Classroom Assessment Techniques for ways to get immediate feedback in order to make mid-course corrections.

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SUMMATIVE EVALUATION is an after-the-fact assessment of a course. End of semester evaluations like BEST's MultiOp, or departmental surveys which are used primarily for performance review, are summative. Summative forms should always include these two items "This is one of the best courses" and "This is one of the best instructors" or some variation of these two items.

Authentic Assessment

Definition

Simply testing an isolated skill or a retained fact does not effectively measure a students capabilities. To accurately evaluate what a person has learned, an assessment method must examine his or her collective abilities.This is what is meant by authentic assessment. Authentic assessment presents students with real-world challenges that require them to apply their relevant skills and knowledge.

Basic Elements

Authentic assessment accomplishes each of the following goals

Requires students to develop responses rather than select from predetermined options

Elicits higher order thinking in addition to basic skills

Directly evaluates holistic projects

Synthesizes with classroom instruction

Uses samples of student work (portfolios) collected over an extended time period

Stems from clear criteria made known to students

Allows for the possibility of multiple human judgments

Relates more closely to classroom learning

Teaches students to evaluate their own work

Fairness does not exist when assessment is uniform, standardized, impersonal, and absolute. Rather, it exists when assessment is appropriate--in other words, when its personalized, natural, and flexible; when it can be modified to pinpoint specific abilities and function at the relevant level of difficulty; and when it promotes a rapport between examiner and student.

Authentic assessment is designed to be criterion-referenced rather than norm-referenced. Such evaluation identifies strengths and weaknesses, but does not compare or rank students.

Authentic assessment is often based on performance Students are asked to demonstrate their knowledge, skills, or competencies in whatever way they find appropriate.

There are several challenges to using authentic assessment methods. They include managing its time-intensive nature, ensuring curricular validity, and minimizing evaluator bias.

Emotional Intelligence

In a 14 report on the current state of emotional literacy in the U.S., author Daniel Goleman stated

...in navigating our lives, it is our fears and envies, our rages and depressions, our worries and anxieties that steer us day to day. Even the most academically brilliant among us are vulnerable to being undone by unruly emotions. The price we pay for emotional literacy is in failed marriages and troubled families, in stunted social and work lives, in deteriorating physical health and mental anguish and, as a society, in tragedies such as killings...

Goleman attests that the best remedy for battling our emotional shortcomings is preventive medicine. In other words, we need to place as much importance on teaching our children the essential skills of Emotional Intelligence as we do on more traditional measures like IQ and GPA.

Exactly what is Emotional Intelligence? The term encompasses the following five characteristics and abilities

1.Self-awareness--knowing your emotions, recognizing feelings as they occur, and discriminating between them

.Mood management--handling feelings so theyre relevant to the current situation and you react appropriately

.Self-motivation--gathering up your feelings and directing yourself towards a goal, despite self-doubt, inertia, and impulsiveness

4.Empathy--recognizing feelings in others and tuning into their verbal and nonverbal cues

5.Managing relationships--handling interpersonal interaction, conflict resolution, and negotiations

Why Do We Need Emotional Intelligence?

Research in brain-based learning suggests that emotional health is fundamental to effective learning. According to a report from the National Center for Clinical Infant Programs, the most critical element for a students success in school is an understanding of how to learn. (Emotional Intelligence, p. 1.) The key ingredients for this understanding are

Confidence

Curiosity

Intentionality

Self-control

Relatedness

Capacity to communicate

Ability to cooperate

These traits are all aspects of Emotional Intelligence. Basically, a student who learns to learn is much more apt to succeed. Emotional Intelligence has proven a better predictor of future success than traditional methods like the GPA, IQ, and standardized test scores.

Hence, the great interest in Emotional Intelligence on the part of corporations, universities, and schools nationwide. The idea of Emotional Intelligence has inspired research and curriculum development throughout these facilities. Researchers have concluded that people who manage their own feelings well and deal effectively with others are more likely to live content lives. Plus, happy people are more apt to retain information and do so more effectively than dissatisfied people.

Building ones Emotional Intelligence has a lifelong impact. Many parents and educators, alarmed by increasing levels of conflict in young schoolchildren--from low self-esteem to early drug and alcohol use to depression, are rushing to teach students the skills necessary for Emotional Intelligence. And in corporations, the inclusion of Emotional Intelligence in training programs has helped employees cooperate better and motivate more, thereby increasing productivity and profits.

Emotional Intelligence is a master aptitude, a capacity that profoundly affects all other abilities, either facilitating or interfering with them.--Daniel Goleman, Emotional Intelligence, p. 80.

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Hatshepsut

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Queen - or, as she would prefer to be remembered, King Hatshepsut was an astonishing woman. Brilliantly defying tradition, she became the female embodiment of a male role, dressing in men's clothes and even wearing a false beard. Hatshepsut was not one to sit back and wait for her nephew to age enough to take her place. As a favorite daughter of a popular pharaoh, and as a charismatic and beautiful lady in her own right, she was able to command enough of a following to actually take control as pharaoh. Hatshepsut, as a female, had many obstacles to overcome. There was always a threat of revolt, especially as her bitter nephew came of age. Using propaganda and keen political skills, she deftly jumped each hurdle she faced. To quell the fears of her people, she became a king in all images and relief's during her reign.

On the death of her father Thutmosis I, the young Hatshepsut, possibly only twelve years old, emerged from the obscurity of the women's palace to marry her half-brother Thutmosis II, and become queen consort of Egypt. During the reign of the supposedly sickly Thutmosis II it was Hatshepsut, the power behind the throne, who ruled Egypt '…the experience which she gained in the time of her father was of the greatest use to her, and her natural ability made her profit by it to the greatest'

The new consort Hatshepsut was now presented with the conventional queen's titles of kings Daughter, Kings Sister and Kings Great Wife, although her preferred title was always god's wife. She behaved in an exemplary fashion throughout her husbands reign. A stela now housed in Berlin, shows the immediate royal family at this time Thutmosis II stands to face the god Re while immediately behind him stands the senior lady, queen Ahmose. The queen consort Hatshepsut stands modestly behind both her mother and her husband in approved wifely fashion. She is dressed in a simple sheath dress and wearing a rather understated crown.

Thutmose III was about three years old when his father died at around 147 BC, so the young queen Hatshepsut was called upon to act as regent on behalf of her even younger stepson Thutmosis III. This in itself was not an unusual situation, and it was an accepted Egyptian practice that a widowed queen should rule for her minor son. Whatever her private feelings, Hatshepsut accepted her new role with good grace. Throughout the first couple of years of her stepson's rule she acted as a model queen regent, claiming only those titles to which she was entitled as the daughter and widow of a king and allowing herself to be depicted standing behind the new king in traditional queenly fashion. However, only five years later there had been a profound political change. By the end of year 7, Queen Hatshepsut had advanced from being the mere ruler of Egypt to becoming an acknowledged king. Help with essay on HatshepsutFrom that day on, she started to use the 'great names' which included the full titulary of a king of Egypt and which reflected some of the divine attributes of kingship. She was now the female Horus of fine gold, King of Upper and Lower Egypt Maatkare Khenmet-Amen Hatshepsut.

Please note that this sample paper on Hatshepsut is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on Hatshepsut, we are here to assist you. Your cheap research papers on Hatshepsut will be written from scratch, so you do not have to worry about its originality.

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