What Love & Logic Means to Effective Parenting Essay Example for Free

What Love Logic Means to Effective Parenting Essay What parents want is to cherish their kids, have fun with them, and enjoy a less stressful family life. There is never a shortage of advice from friends, family and even well-meaning strangers when becoming a parent. Nothing can ever truly prepare parents for the actual experience of raising children. We all want to be great parents and we all want to do the right thing, but in addition to balancing all the advice we’re given against our own upbringing and instincts, we still struggle. As parents we set the rules and expect our children to obey them†¦. In other words: What I say goes-or else. Previous generations took a much more punitive and fear-based approach to parenting, which feeds the illusion that our parents and grandparents didn’t have to do much to earn respect; it was simply an automatic response by their children. The truth is much of that discipline was rooted in corporal punishment or fear –inducing experiences that made their children appear to have respect and did indeed impact their behavior. Love and Logic Parenting offers an affective and beneficial way to parenting without resorting to corporal punishment, spanking or hitting our children. It is no longer considered healthy or socially acceptable to paddle children in school, slap children in the face or spank them with a belt when they do something wrong. In fact, those actions are now typically considered child abuse. Respect nowadays needs to be earned through appropriate discipline techniques not fear. By setting clear rules and expectations, explaining the consequences of their actions, and following through and enforcing those consequences fairly and consistently. Modeling, showing a good example, has been proven to affect children positively in every area of life: academic achievement, employment, health habits, peer and romantic relationships, coping, as well as communication and conflict resolution. And just as modeling good behavior is important, it’s also important for a parent to admit when they have made a mistake, particularly when it comes to their kids. If they see an adult own up to having done something wrong, they, too, will learn to take responsibility when they do something wrong. It may be desirable of parents to hang out with their children or teenagers and be more like friends than parent/child. Being a child’s friend can’t be a priority, our job is to be a good parent! This doesn’t mean that parents can’t enjoy activities and good times with their children, but it does mean that rules need to be made, boundaries set, and consequences enforced. At times, parents may not be the most popular person in the house! Sometimes, what’s right for your child and/or family isn’t what your child wants. When it comes to a parent/child relationship, there is an automatic hierarchy: the parent is in charge. In an actual friendship , both parties ideally get equal say. But parent‘s aren’t exactly a friend. Parents are guides, leader, instructors and disciplinarians†¦ and when the work is done, and then they can hang out with their children. All parents want a close, good relationship with their children and to enjoy time with them. As parent’s we get to say when, how and what happens. There may come a point, if parents have been dealing with their child’s serious problems for a prolonged period of time, at which they simply give up hope that things can change for the better. If parents are coping with serious issues like substance abuse, mental illness, eating disorders, truancy, aggression or even rebellion, parents may feel like anything and everything in their power to change the situation has been tried. At no time in history have parents been unsure of their parental role, even the best aren’t sure about whether they are using the best techniques. Society has changed; therefore the children of this genera tion compared to the children of previous generations have changed. Through the years, parenting styles have changed however, one newer parenting program, parenting with Love Logic offers parent’s simple and practical techniques that aren’t as easily found with other parenting programs such as Total Transformation or The Incredible Years Parenting Program. Parenting with Love Logic helps parents and teachers have more fun and less stress while raising children. Most parents do not understand how the techniques our parents and grandparents used so effectively just don’t seem to work with kids today. A lot of parents today are wondering what to do with their kids and frustrated that the old techniques just don’t seem to get the job done anymore. Many conflicting philosophies and books have been written and many of them sound good, but they haven’t seemed to be able to do the job of helping children become respectful, responsible and a joy to be around. Although, many ideas are offered with the best intensions, they center on making sure our kids are comfortable and feeling good about themselves in order to have self-concept. However, through Love Logic parents have discovered that self -confidence is achieved through struggle and achievement, not through someone telling kids that they are number one. Raising children, who are self-confident, motivated, and ready for the real world, can be a win-win approach to parenting. Children will win because they will have learned to solve problems while gaining the confidence they need to meet life’s challenges. Parents will win by establishing healthy control without resorting to anger, threats, nagging or exhausting power struggles. Love Logic teaches parents to â€Å"lock in â€Å"empathy, love, and understanding prior to telling kids what the consequences of their actions are. It teaches parents to hold their kids accountable for their mistakes. When a child is talking back or yelling at you, instead of yelling back or match wits with the child try something new and unexpected, don’t waste energy simply try telling them â€Å"I love you too much to argue, or â€Å"I will talk to you when you when you can talk in a normal tone of voice;† and see what happens. This will surprise the child when they aren’t getting a rise out of you. Children need to be given the opportunity to make choices even if the choices they make are not always right ones, it is a choice that they made, therefore, they have to face the consequences and be held accountable. Provide choices by avoiding power struggles, letting the child make decisions, and help them learn from their mistakes. This helps improve parent/child relationships and builds the child’s self -confidence. Love Logic offers parents the skills required to feel more relaxed, hopeful and positive with their children. Parents will discover that parenting doesn ’t have to be as hard as it seems to be and parents can teach personal responsibility and respect without losing their child’s love. As parent’s, many only have a few years left to prepare our children for a world that requires responsibility and maturity for endurance. Many parents are continually amazed how Love Logic changes lives and how the principles work not only with children, but also parents and adults. It has converted many people’s parenting philosophies. With Parenting with Love Logic parents have a place in guiding their children to healthy and successful lives. Parents are expected to be experts, but parenting is a learning process, especially appropriate and effective parenting. There is a way through parent training that has been shown to be effective at reducing child behavior problems including rebelliousness. Parent programs may seem like common sense but many needs to learn techniques and implement them consistently. The instructions given are important in determining compliance; the way in which a command is given can often greatly influence the child’s understanding of the command. Parents often give orders that are not specific or clear enough to be truly understood by the child and parents often do not give children sufficient time to act in accordance with requests. Techniques that work with Love Logic are forcible statements, choices, compassion, then consequences, diffusing arguments and guiding children to solve their own problems. Enforceable statements are no threats, anger, frustration and no warnings. Parenting programs are offered to help parents in helping raise our children effectively. Love Logic primarily teaches character. The formula is the child makes a mistake, and the adult responds with compassion instead of anger, the child learns from the consequences of their actions. The rules of Love Logic are adults set firm limits in loving ways, without anger, lecture or threats. When a child causes a problem, the adult hands it back in a loving and consistent way. There are three different styles of parenting. Helicopter parenting, where the parent hovers over children and try to save them from the hostile world in which we live. Drill Sergeant parenting, where the parent commands and directs the lives of the children. The Consultant Parent provides the guidance and consultant services for their children. The helicopter parent never allows their children to suffer the natural consequences of their mistakes and choices, constantly bailing them out. This type of parent requires or expects nothing from their child and does not instill accountability in their child. The drill sergeant parent demands that things be done now and tells the child how to think, feel and handle all responsibilities. The consultant parent uses Love Logic techniques, they give messages of personal worth and strength, provide and help explore alternatives and then allows the child to ma ke his or her own decision, provides time frames in which the child may complete responsibilities. Consultant parents model doing a good job, finishing, cleaning up and feeling good about it. They use many actions but very few words, and allow the child to experience life’s natural consequences. Family values were considerably different than those of previous decades, and to a great extent, this was the intention of previous generations. Other than the fact that teenagers have more technology and more material things nowadays, there is no difference in teenagers now as opposed to teenagers in my generation. Teens have been rebellious, prone to experimentation, impulsive, and in great need of acceptance from their peers. This has led them to teenagers making some not so wise choices, both in the previous generations as well as in the current generation. Every generation of parents has worried and wondered if there is any hope for the next generation. Kids and teenagers also have been enthusiastic, generous, energetic, and creative to their schools and communities. Give our children a chance to do something worthwhile, and most of them will step up. All they need is a little guidance and a sense of meaning in their lives. The driving societal changes in the 80’s and 90’s women’s liberation movements, high divorce rates, and the need for mothers to enter the work force played into the hands of those starting families early in the previous decades of the 20th century. All of these influences directly impacted the families we grew up in, and how the next generation would be raised. More often, than not children are growing up in broken homes. The reality is that more children are born to unwed or teenage mothers. I think that the Love Logic program should be offered as a mandatory program for all parents. Through Parenting with Love Logic introspection gives our children the values they deserve, it guides our children to solve their problems; it helps in making our children responsible for their own actions; and our children will love us for holding them accountable; and it offers parents ways to teach our children. Cline, Foster W. Fay, Jim Rev. ed. of: Parenting teens with love logic. c1992. Fay, Jim. Teaching with Love Logic. Golden, CO: The Love and Logic Press, Inc., 1995 School Discipline, Classroom Management Ginott, Haim G. Between parent and teenager. [New York] Macmillan [1969 Glasser, Howard. Transforming the difficult child: the nurtured heart approach. Tucson, Ariz.: Center for the Difficult Child Publications, c1998. Grandin, Temple. Developing talents: Careers for individuals with Asperger syndrome and high-functioning autism. Shawnee Mission, KS: Autism Asperger Pub., 2004. Grundfast, Kenneth. Ear infections in your child. Hollywood, Fla.: Compact Books, c1987. Haddon, Mark. The curious incident of the dog in the night-time. 1st Vintage Contemporaries ed. New York: Vintage Contemporaries, 2004. Despite his overwhelming fear of interacting with people, Christopher, a mathematically-gifted, autistic fifteen-year-old boy, decides to investigate the murder of a neighbors dog and uncovers secret information about his mother. Hallowell, Edward M. Driven to distraction: recognizing and coping with attention deficit disorder from childhood through adulthood. 1st Touchstone ed. New York: Simon Schuster, 1995. Hamersky, Jean, 1953-. Cartoon cut-ups: teaching figurative language humor. Eau Claire, Wis. : Thinking Publications, c1995. Navigating the Social World. Kajander, Rebecca. Living with ADHD: a practical guide to coping with attention deficit hyperactivity disorder: for parents, teachers, physicians, and all those who care for children with ADHD. Minneapolis, Minn. : The Foundation, c1995. Kurcinka, Mary Sheedy, 1953-. Raising your spirited child: a guide for parents whose child is more #intense, sensitive, perceptive, persistent, and energetic. Rev. Ed. New York: Harper, 2006. Kurcinka, Mary Sheedy, 1953-. Raising your spirited child workbook. 1st Ed. New York, NY: Harper to The Effects of the Becoming Perennial, c1998. Leftin, Howard I. The family contract: a blueprint for successful parenting. Washington, D.C. : PIA Press, c1990.

Daoism: The Opposite Of Confucianism

Daoism: The Opposite Of Confucianism Daoism is the reverse and opposite with Confucianism. Actually Diaosim is a religion in which people separate himself from World, Society and live himself in the very small community in a very simple way. Followers never attachà © themselves in any political affairs. These people keep just away from worldly issues .These people follows the Doctrine of Wei-Wei in which they know what to do and how to act. In Confucisum the people believe in peace and harmony buy by doing it they are supposed to involve in the political affairs and become nonviolent person. Daoism is a disciplined organized and systematic religious tradition that has been continuously developing and transforming itself through across Korea , Japan and China for some 2000 years. Now a days it has spread across globe among its followers which includes whole range of ethinicities and cultural backgrounds.Daoism is not having any founder like Buddha, Jesus nor having any key message like gospel or four noble truths.Rather Daoism is having a history of continuous self improvement , self invention. Daoism can be divided in 4 periods:- Proto Daoism Classical Daoism Modern Daoism Contemporary Daoism Daoism is having three core values as:- Simplicity Compassion Humility Above are obtained only by constantly practicing the state of No Mind or Wuji or Emptyness during mediation. The more a person practices Wuji or No Mind. The more of these virtues satisfy themselves of their own accord. The term No-Mind does not mean to be without a mind or to be absent mined. The term no Mind originates from Taoist background and was used by Buddhist. Chan had translated it as no deliberate mind of ones own or no mind of ones own and in a Buddhist Context as the non being of mind. The term No-Mind is never meant nor intended to leave us with the impression that no-mind is never meant nor intended to leave us with the impression that no-mind is against direct inution or awakening to something transdecent. A more pithy meaning for no-mind is no discriminating mind. Such a no discriminating mind is the same as True-Mind. In fact the treatise says : Treatise. says as Indeed , no-mind is nothing other than true mind. Further on the treatise says What is called no-mind is nothing other than a mind free from deluded thought. Answer-2 Buddhism was beginned in India in the 6th century B.C. with the birth of Siddhartha Gautam. In the start when siddharta was born, a sage predicted that he would become a great holy man and teacher. Buddha four noble truths are:- Desire is destroyable Existence is unhappiness Unhappiness is caused by self-fish desire or craving Buddhist observes the Ten Percepts as:- No Killing, Stealing, Lying, Unchaste Acts, Intoxicants ,Gossip, Covetousness, Anger, Idle Pride or Insulting the Buddha or his teachings. No mind or No Thought is delusion free state the supreme enlightment. Only by achievement supreme enhightelement by eliminating even the tiniest from Alayavijna , does not attains no mind and it is when one becomes as Buddha. Sentient being ranging from micro organism at the 7th level of sainthood lives inside the realm of the conscious. Bodhitsav which is above that level and who have attained universal enlightment live in the world of the unconscious. What is No Mind? Let understand in this way -Use Mirror as an analogy because mirror is used in Buddhism in explaining Fundamental Mind, Fundamental Nature, and Original Face. Think delusions as dust, no mind as natural state of mirror. Here that mirror which is spotless is Buddha Nature, Fundamental Nature, and Original Face. No mind can also be described in the term of non extinguishing, non producing. Nonextigush is the phase and state of great ray light of wisdom and non producing is the state without trace of dilusion. Nonproducing is non extinguish is the light and tranquil. If you dust off the mirror, you have this natural state. Answer-3 Hui Neng was a influential figure in the Budhhist History. Neng is the famous sixth patriarch of the mediation tradition or chan , In Japaneese it is called as Zen. According to Hui-Neng :- Inborn mind and Active Mind both are same. Clean Mirror and Dusty Mirror both are same. There is no mind, Mind is not a substance. Since there is no mind as substance, there is nothing to get dirty. Hue Neng refers the metaphor of mind as sun surrounded and covered by clouds. Someone just needs to only clear away the clouds to discover the mind shine brightly. Nonproducing is non extinguish is the light and tranquil. If you dust off the Quanzhen ( Full Perfection) school which was a monastic sect that originated in the 12th Century. It Quanzhen sect indicates blatant Chan effect from its view and code of regulations meditation techniques and layout of its monastic compounds. Wang Chongyang the founder of school along with his insistence and cryptic teaching style on diligent practice for all times, it could even be one of the Huineng disciples. Hui Neng followed method as There is no Bodhi Tree and no stand of mirror bright. Since all is void, where can the dust alight? Hui Neng method refers as roughly, with realization that everything is void.It reduces the realization that there is nothing in the way of enlightment so nothing that needs to be done away with or got through we dont do something to attain unimpeded expression of themselves, while we do nothing. By doing nothing, it means that we stop doing what it was we did before that stopped self realization.

My Journey to be a Teacher :: Personal Narrative Teaching Education Essays

My Journey to be a Teacher Starting the first year of college I was your average frightened teenager; however, unlike most I knew what I wanted to be: a teacher. Then something amazing happened, I was asked why I wanted to teach. I didn’t know what to say, so. I looked back at my life. I tried to find when I made the decision to be a teacher and what my reasoning was. I found the obvious reasons: I love children, I want to help, and I love learning; but I had to ask myself if these things enough to make me the kind of teacher that changes lives. I didn’t know. I decided to become a teacher in the third grade. Mrs. Sager, my third grade teacher, had a zest for life and made learning an adventure. I wanted and still want to be like her, but was a mentor from when you were eight a good reason to be a teacher? As any child knows when you’re having trouble, call mom! I called my mom and ask her, if I weren’t your child, would you want me to teach your child? As always mom surprised me. She reminded me of little things I done when I was young, and then told me that I was her child, but I have also been her teacher. With mom’s confidence I felt a little better, but had still not figured out for myself if I had what it took to be a teacher or if I even wanted to be one anymore. The fear that I might be following an eight year olds dream crept into my heart as I hung up the phone. Did I want to teach? Then, I was talked into taking a three-week course that changed my view of teaching. I owe my councilor my sanity. In EDF 200, I started the path to finding my answer. I leaned that I hadn’t loved Mrs. Sager for her great lecture notes; I loved her because she loved me first. In class Professor Beaman said that there would be a point when we would be walking down the hall and Johnny would pick up a worm and ask us to tell him about it, and it would hit us that that is why we teach. Well, there wasn’t a worm, but I now know what she meant. While helping a friend with homework in math class, I found my reason.

Napoleon Was NOT a Son of the Revolution Essay -- European History

At the end of the French Revolution, the hopes of the early stages of the Revolution had been mangled, leading into the Reign of Terror. France had dissolved into anarchy, with internal and international turmoil. It was out of the foreign wars that Napoleon came to power. Napoleon Bonaparte rose to power, victory by victory, eventually making himself Emperor of France, creating a strong central government while continuing the foreign wars, creating a mass French Empire. Although Napoleon was a product of the French Revolution and maintained the image as a â€Å"son of the Revolution,† idealism always fell to pragmatism as Napoleon’s main purpose was creating a strong unified France. Napoleon’s policies reflected some of the ideals of Enlightenment thought and he sought to spread them across Europe as he conquered. One of the core beliefs of the Enlightenment is that the universe is orderly and that there are natural laws that apply to everyone. Although what these rights were was up to debate, the central idea was that everyone should have them. As Napoleon conquered Europe he applied the same laws to everybody, everywhere. This set of laws is known as the Code Napoleon. Some of the laws enforced by the Code Napoleon can be seen in Napoleon’s Imperial Decree at Madrid, where Napoleon abolished feudal rights, such as banalities, as well as seizing church lands to be distributed among the people. Other actions he took were creating â€Å"constitutions† that created laws that applied to all people equally and could not be altered on a whim. These are the same actions taken during the French revolution applied to all other areas. In fac t, the promises of these reforms gave Napoleon’s forces supporters in the countries he sei... ...gery he used. Napoleon’s rule was greatly influenced by the Enlightenment ideas, but he was not a â€Å"son of the Revolution.† Louis Bergeron considered Napoleon an enlightened despot, saying, â€Å"the dynamism of Bonaparte and his rigorous administration revived the experiment of enlightened despotism, somewhat belatedly, since in the setting of Western Europe it was already a bit out of date.† Napoleon did resemble an enlightened despot as he upheld absolute power while encouraging legal and social equality for all classes of people (that weren’t him). What makes Napoleon unique among enlightenment despots is that he formatted his image to appear to be something else. The discrepancies between the image he presented and the person he was creates room for interpretation as to whether Napoleon was a dictator, an enlightened despot, or a champion of the revolution.

William Blake :: English Literature

William Blake William Blake was born in London, where he spent most of his life. His father was a successful London hosier and attracted by the doctrines of Emmanuel Swedenborg. Blake was first educated at home, chiefly by his mother. His parents encouraged him to collect prints of the Italian masters, and in 1767 sent him to Henry Pars' drawing school. From his early years, he experienced visions of angels and ghostly monks, he saw and conversed with the angel Gabriel, the Virgin Mary, and various historical figures. At the age of 14 Blake was apprenticed for seven years to the engraver James Basire. Gothic art and architecture influenced him deeply. After studies at the Royal Academy School, Blake started to produce watercolors and engrave illustrations for magazines. In 1783 he married Catherine Boucher, the daughter of a market gardener. Blake taught her to draw and paint and she assisted him devoutly. In 1774 Blake opened with his wife and younger brother Robert a print shop at 27 Broad Street, but the venture failed after the death of Robert in 1787. Blake's important cultural and social contacts included Henry Fuseli, Reverend A.S. Mathew and his wife, John Flaxman (1755-1826), a sculptor and draftsman, Tom Paine, William Godwin, and Mrs Elizabeth Montagu (1720-1800), married to the wealthy grandson of the earl of Sandwich. His early poems Blake wrote at the age of 12. However, being early apprenticed to a manual occupation, journalistic-social career was not open to him. His first book of poems, POETICAL SKETCHES, appeared in 1783 and was followed by SONGS OF INNOCENCE (1789), and SONGS OF EXPERIENCE (1794). His most famous poem, 'The Tyger', was part of his Songs of Experience. He approved of free love, and sympathized with the actions of the French revolutionaries but the Reign of Terror sickened him. In 1790 Blake engraved THE MARRIAGE OF HEAVEN AND HELL, a book of paradoxical aphorisms and his principal prose work. Radically he sided with the Satan in Milton's Paradise Lost and attacked the conventional religious views in a series of aphorisms. But the poet's life in the realms of images did not please his wife who once remarked: "I have very little of Mr. Blake's company. He is always in Paradise." Some of Blake's contemporaries called him a harmless lunatic. The Blakes moved south of the Thames to Lambeth in 1790. During this time Blake began to work on his 'prophetic books', where he expressed his lifelong concern with the struggle of the soul to free its natural energies from reason and organized religion. Although Blake first accepted Swedenborg's ideas, he eventually rejected him. He wrote THE VISIONS OF THE DAUGHTERS OF ALBION (1793), AMERICA: A PROPHESY (1793), William Blake :: English Literature William Blake William Blake was born in London, where he spent most of his life. His father was a successful London hosier and attracted by the doctrines of Emmanuel Swedenborg. Blake was first educated at home, chiefly by his mother. His parents encouraged him to collect prints of the Italian masters, and in 1767 sent him to Henry Pars' drawing school. From his early years, he experienced visions of angels and ghostly monks, he saw and conversed with the angel Gabriel, the Virgin Mary, and various historical figures. At the age of 14 Blake was apprenticed for seven years to the engraver James Basire. Gothic art and architecture influenced him deeply. After studies at the Royal Academy School, Blake started to produce watercolors and engrave illustrations for magazines. In 1783 he married Catherine Boucher, the daughter of a market gardener. Blake taught her to draw and paint and she assisted him devoutly. In 1774 Blake opened with his wife and younger brother Robert a print shop at 27 Broad Street, but the venture failed after the death of Robert in 1787. Blake's important cultural and social contacts included Henry Fuseli, Reverend A.S. Mathew and his wife, John Flaxman (1755-1826), a sculptor and draftsman, Tom Paine, William Godwin, and Mrs Elizabeth Montagu (1720-1800), married to the wealthy grandson of the earl of Sandwich. His early poems Blake wrote at the age of 12. However, being early apprenticed to a manual occupation, journalistic-social career was not open to him. His first book of poems, POETICAL SKETCHES, appeared in 1783 and was followed by SONGS OF INNOCENCE (1789), and SONGS OF EXPERIENCE (1794). His most famous poem, 'The Tyger', was part of his Songs of Experience. He approved of free love, and sympathized with the actions of the French revolutionaries but the Reign of Terror sickened him. In 1790 Blake engraved THE MARRIAGE OF HEAVEN AND HELL, a book of paradoxical aphorisms and his principal prose work. Radically he sided with the Satan in Milton's Paradise Lost and attacked the conventional religious views in a series of aphorisms. But the poet's life in the realms of images did not please his wife who once remarked: "I have very little of Mr. Blake's company. He is always in Paradise." Some of Blake's contemporaries called him a harmless lunatic. The Blakes moved south of the Thames to Lambeth in 1790. During this time Blake began to work on his 'prophetic books', where he expressed his lifelong concern with the struggle of the soul to free its natural energies from reason and organized religion. Although Blake first accepted Swedenborg's ideas, he eventually rejected him. He wrote THE VISIONS OF THE DAUGHTERS OF ALBION (1793), AMERICA: A PROPHESY (1793),

Environmental Ethics: Not Beneficial Anymore Essay

Environmental problems stemming from the human population, pollution, conservation of resources, and preservation of species are complex and difficult to resolve. Increasingly, it is understood that one difficulty of resolving them is due to the fact that they are fundamentally problems of ethics that possess broad descriptions and characteristics (Alexander and Fairbridge 1999 294). Thus, one sometimes hears the accusation that some self-proclaimed environmental ethicists are not really environmental ethicist at all since their speculations on the rights of future generations to a healthy environment represent more than extensions of inter-human ethics (Cooper & James 2005 3). Environmental ethics has more often focused on public benefits and public harms. In such scenario, individual’s autonomy is quite often seen as a source of harms, and there has been a steadily increasing emphasis on the consequent need to limit individual’s autonomy (O’Neill 2002 4). Environmental ethics is a relatively new field of philosophical ethics concerned with describing the values carried by the non-human natural world or basically the natura flora and fauna itself, and prescribing an appropriate ethical response to ensure preservation or restoration of those ethical values (Light and Rolston, 2002 1). In a strict sense, environmental ethics is concerned with three areas of inquiry concerning our relationship with the environment: (a) meta-ethics involves clarification method for answering morality queries; (b) normative ethics concerns the determination of what moral principles are valid and how we ought to act; and lastly, (c) empirical ethics focuses on what facts are necessary and relevant to inform our moral questions (Alexander and Fairbridge 1999 294). This often urgent concern arises especially in view of threats to nature posed largely by humans. These threats are both to other humans and to non-humans/nature, placing in jeopardy the communities of life on Earth (Light and Rolston, 2002 1). More broadly speaking, environmental ethics seek a reunification of humans with nature. Consequently, they draw upon more fields of inquiry than merely philosophy (Alexander and Fairbridge 1999 294; Light and Rolston, 2002 1). Environmental Ethics: Climatic Changes  Remarkably, the current definition of environmental ethics excludes problems of environmental justice within the very nature itself, the generations both present and future, and problems of intergenerational fairness from the discipline of environmental ethics (Light and Katz 1996 119). Climatic changes are vastly increasing its phase, particularly global warming and the changes that it brings. Environmental policies to correct such scenario are very much unorganized and lesser attention is placed into. Especially for those communities that do experience little part of the afflicting climatic change, the tendency is to act-out or save-face for play-safe mechanisms. The concept of environmental scope lies more on human-centered instead of climatic problems themselves; hence, the ethical scope produces lesser effect to correct the problems that occur in the environment. Climatic changes are vastly covering the conditions of our society but invisible to little acts are being made. Some think that environmental ethical policies should be evaluated solely on the basis of how they affect humans. This entails a human-centered environmental ethics; although, for example, the classical utilitarians include animal suffering in their ethical calculation, a variant utilitarianism, which enjoins us to maximize the surplus of human happiness over human unhappiness depicting an actual human-centered approach (Singer 1991 285). The primary problems of environmental ethics nowadays are the macroethical character that causes differentiation of definitions and broad statement, and the human-centered link that deviates from the deontological concepts (Warren 2000 74; Singer 1991 285; Alexander and Fairbridge 1999 294). In one example the ethical policy for preservation of endangered species, and protection of those animals near extinction are very much known already since the problems have been widely recognized ever since. On the irony, the controversies about global warming and the climatic changes have been occurring even before the recognition of animal endangerments; however, little attention has been given to this problem of climatic change. The only time the condition in climatic changes has been recognized is during the time of its severe progression wherein the signs and symptoms of climatic changes have been vastly evident. The rationale of human being’s recognition of the environmental problem is only due to the point wherein human civilizations are effected by the problem. Unfortunately, the ethical approach of mankind over these problems is not even problem-oriented, which is nature-oriented, but rather, to protect themselves from the natural devastations caused by the problems they have created. Summary and Conclusion Environmental ethics in the present generation concerns the benefit of human civilization instead of the benefit of environmental aspect. The duty of mankind is to conceal the intrinsic character of the environment instead of playing-safe from the moral requirements by conducting ethical policies that only concerns human-sake. The focus on environmental approach should be the prime center of the ethics itself, and the benefit of man should be prioritized secondly. Let us view one example, the policy of green environment, which entails tree planting to counter logging system, is one example of a play-safe act. Practically speaking, logging benefits humans; however, with lesser tree sources do not justify the approval of environmental centers to continue the logging process granted that such program has been initiated. Trees take time to grow; hence, it would be much better to stop the logging process and utilize other areas instead of nearly depleting the resource area. The ethical considerations involved in this practice needs to change to a more deontological concept. The present policies involved are no longer beneficial to the environment and humans attempt to address climatic problems, since the entire focus is not the problem itself but those that are afflicted. Environmental ethics should change towards the benefit of the environment itself and more on humanities duties over it.

Comparing Literature Poems

â€Å"HAVISHAM† In the poem â€Å"Havisham†, Carol Ann Duffy presents the subject of this poem as an old, embittered woman with â€Å"ropes on the back of her hands†, while Browning presents the subject of his poem as a strong and determined but very jealous and embittered young woman. The poem is written in the first person in the form of a dramatic monologue, â€Å"The Laboratory† by Robert Browning is also written in this form. Miss Havisham is aware of her own stink – because she does not ever change her clothes or wash. She stays in bed and screams in denial.At other times she looks and asks herself â€Å"who did this† to her? She sometimes dreams almost tenderly or erotically of her lost lover, but when she wakes the hatred and anger return. Thinking of how she â€Å"stabbed at the wedding cake† she now wants to work out her revenge on the lover that betrayed her. Parent/Child Relationship Compare the ways parent/child relationsh ips are represented in ‘Before You Were Mine' by Carol Ann Duffy and three other poems, one by Simon Armitage and any two from the Pre-1914 Poetry Bank.The relationship between a parent and a child can bring about any of a range of emotions. In ‘The Affliction of Margaret', we see a parent's desperation at not hearing from her missing son in seven years, while in ‘On my first Sonne', the poet bids farewell to his dead son. In ‘Before You Were Mine', the poet describes the effect her own birth had on the lifestyle of her mother, whereas ‘My father thought it bloody queer' describes a strained relationship between father and son.The differing structures of the poems affect their impact. Wordsworth's structure for ‘The Affliction of Margaret' consists of eleven verses of seven lines each. How does Ben Jonson use language and structure to convey the message of the poem â€Å"On my first Sonne†? â€Å"On my first Sonne† is a poem where Jo nson describes his reaction to sorrow when his first son dies. Jonson confronts conflict, loss and despair when â€Å"Ben Jonson his best piece of poetrie† was â€Å"exacted by fate, on the just day†.He uses his son as an inspiration in this poem and describes his different stages that he has gone through by using language and structural features in this poem. The structural layout in this poem suggests that a progression of ideas is taking place. The first five lines indicate struggle, conflict, loss and despair. He experiences shock and guilt as he says, â€Å"My sinne was too much hope of thee, loved boy†.