Understanding Your Strengths And Weaknesses Essay Example for Free

Understanding Your Strengths And Weaknesses Essay In a study released, 87% of workers worldwide are emotionally disconnected from their workplaces and are less likely to be productive; making work a source of frustration rather than one of fulfillment. (Gallup, 1993) The statistics illustrate a lack of commitment to learning and understanding of one’s own strengths and weaknesses, amongst the population. People need to think about the person they are and where their strengths and weaknesses lie because if they don’t stop to consider what they’re good at and what they need to improve, they will find themselves in the 87% of the population who don’t enjoy what they do. Following this discovery, I completed a personality test on 16Personalities.com that stated my strengths and weaknesses following answering a series of questions, in hopes to have a better understanding to how my strengths and weaknesses play into the role as a paramedic. The personality test revealed that I am altruistic, a good team player, possess good communications, but also am too selfless and sensitive; these results will give me a better comprehension as to how and why a career as a paramedic is the right fit for me. My strengths of being able to work well in a team setting, having good communication skills and being altruistic will help me as a paramedic, while these are essential characteristics to becoming a great paramedic. The test revealed that I am tolerant and reliable, where it explains I excel in team environments where I am able to listen to others, even when their opinions contradict mines; and I am irritated by the idea of letting people down, so I can be counted on to see any task through. It is important for paramedics to be good team players and be trustworthy because paramedics are often placed situations where they have to work with other people (like the police and firefighters) where we have to trust each other and work well together in a situation whereby we are forced to rely to a great extent possibly for our own well-being, and everyone else on scene. The test also showed that I â€Å"instinctively know how to capture an audience, and pick up on mood and motivation in ways that allow them to communicate with reason, emotion, passion, restraint whatever the situation calls for†, further elaborating saying that I can shift my tone and manner to reflect the needs of the audience, while still maintaining my own voice. These great communication skills are a crucial part to the career as it will allow a more accurate  assessment of the situation through uncovering what happened, how many people were involved or whether there is any remaining danger. Being able to talk to people and keep both patients and family or others on the scene calm can make the situation easier to control, and maintaining conversation with a patient can help to retrieve important information that may be needed for their treatment. It was uncovered that I have an unyielding desire to do good for others and for my community, and that I genuinely believe that if I can just bring people together, I can do a world of good. Because of the nature of the career, where paramedics are responding to people who need help, it is essential individuals pursuing a career as paramedic have that natural desire to make a difference in the lives of others and in their community. The personality test revealed that I am too selfless and sensitive, explaining that I will bury myself in my hopeful promises and feeling others’ problems as my own. If I’m not careful, I could spread myself too thin, and be left unable to help anyone. Because of my sensitivity to others it means that sometimes I feel problems that aren’t my own and try to fix things I can’t fix and spending too much time worrying about whether if I am doing enough. My weaknesses might make things difficult as a paramedic because the reality of it is I will only be with the patient until they are in the hospital. It is not possible to be able to solve every problem, and if I carry that burden on my shoulders on the job, it will be very difficult for me to have good mental stability making me more susceptible to PTSD. One way I can improve my weakness is talk about my feelings as I am feeling with coworkers or the therapist. If I am diligent about keeping a realistic perception of the situation I am in, and understand there is so much one person can do, I am confident I can maneuver through each call with more ease. In conclusion, it is evident that my strengths as a natural team player, great communicator, and altruistic by nature would help make me a great paramedic. Paramedics work in stressful and pressured work environments, where lives are affected by the outcome of their actions. This can be made even more difficult by the long working hours. The role has a large amount  of responsibility, and these are important qualities for those who wish to do well in emergency care. A great paramedic would not be able to perform difficult and distressing work to the capacity that they need to without being able to work well with others on scene, be able to probe and extract information strategically, and have the natural desire to be there to make a difference in a time of crisis.

Who Invented Christian Martyrdom Religion Essay

Who Invented Christian Martyrdom Religion Essay The questions of who invented Christian martyrdom and why, and who was the first Christian martyr, are ambivalent in themselves as there cannot be a definite correct answer. When considering the history, many key related figures become apparent. There are three possible areas in which martyrdom may have been invented, these are the Christians, the Jews and the Romans. There is evidence of martyrdom stemming from each of these groups, which will be addressed in this essay. As well as the three groups mentioned above, there are individual examples of those who may have had been responsible for the initial inspiration that formed the invention of martyrdom. The Romans undoubtedly played a large part in the development of martyrdom. The formation of the Roman Empire following the Republican period, created an autocratic empire that ruled the majority of Europe and surroundings areas of the Mediterranean. This gave the first Emperor Augustus and his predecessors power to control the religious institutions. The development of Christianity was seen by the Roman Empire as both superstition and atheism. The first accusations of the Christians came after the Great Fire on Nero in 64. The Christians were a convenient religious group to blame this upon (even though after the fire Nero himself used the landmass to build, making the fire seem extremely convenient for his own uses, which brings about questions of the sincerity of the accusations of the fire) and from this came persecution and execution. Christians were subsequently dealt with in this way, and from this it can be claimed, that martyrdom stemmed from the Roman Empire. Christians were being forced into execution, and through support of their religion they came to prefer death rather than deny their religion and live.  [1]  The Roman Emperors views differed on the prosecution of the Christians. The attitudes were sporadic. Nero, Decian and Diocletion were responsible for serious attacks on Christianity however Trajan was rather lenient to Christians compared to other Emperors. Pliny is somewhat ambivalent, not knowing whether the crime is being a Christian or the secret crimes connected with the name  [2]   It can be argued that Christian martyrdom was invented by the Jews, as it was Jesus himself who died for his faith, and obviously being a Jew this would lead the invention back to Judaism. However as this was pre-Christianity it cannot be said to be the invention of Christian martyrdom, just a moral example. As well as the latter point, Jews had been taught from the early prophets to scorn the religions of his neighbours, even if these for the time being appeared to be more successful in earthly rewards than himself.  [3]   It was of course the Christians themselves who were martyred, but it can be suggested that if it were not for the prosecution of the Christians by the Roman Empire then Christian martyrdom would not have come about at all. There would have been no need to prove their faith. The martyrs became something of an example for other Christians, and inspiration to stick by their faith. The author of source 20 in A New Eubusis states how blessed and noble are all the martyrdoms which have taken place and respects their nobility and endurance and love for their Master.  [4]  As in the words of Polycarp, when told to curse Christ, Polycarp continued to confess himself as a Christian, and when faced with being burnt alive commented that I must needs be burnt alive, so that he might take a portion among the martyrs in the cup of Christ, because he wanted to be a rich and acceptable sacrifice  [5]  This gives evidence to show that despite the imminence of death, their faith would remain. As well as looking at the groups mentioned above, there are certain individuals who can be said to have had a significant effect on the development of martyrdom. Martyrdom can be thought to have originated from the figure of Jesus, and his crucifixion at the hands of the Romans due to his blasphemous claims. Jesus apostles were thought to have emulated him in this way, as nearly all his apostles in turn died at the hands of their beliefs and faith in Jesus. It is this act of Jesus that is claimed by some to be where martyrdom began, making Jesus the inventor of martyrdom. Despite this claim, I would argue that Jesus is an exemplar rather than a creator. Evidence for this statement is clear in the account of Polycarps martyrdom where there are references to crucifixion, the Lord might once again give an example of the martyrdom which resembles the gospel story.  [6]  It is also stated in the martyrdom that Polycarp refused to blaspheme saying For eighty-six years I have been his servant and he has done me no wrong. How can I blaspheme against my king and saviour?  [7]  It also becomes clear in the Martyrs of Lyons and Vienne, 177, where Christ if often mentioned, with references such as then in turn a mighty dispensation of God came to pass, and the measureless compassion of Jesus was displayed , in a manner rarely vouchsafed among the brethren, but not beyond the art of Christ.  [8]  Both letters make clear and relevant that Jesus actions were the incentive, and that his actions gave them the strength and power to die for their beliefs. Although it can be argued that Jesus was the martyr exemplar, he cannot be called a martyr himself. There is very little evidence suggesting he was ever called a martyr. In fact the only time the word is ever mentioned is in Revelation 2:13 and Acts 22:20 with reference to his disciples as martyrs, meaning witness as this is the Greek root of the word. So the word martyr is associated with Jesus death, but with a different meaning and this is further highlighted by a very relevant Christian martyr, Ignatius of Antioch, who didnt even use the Greek word martyr for himself. Another example of what same may call a martyr is Socrates, however in this case, as well as with Jesus, Christianity was not yet born, and so this pre-Christian martyr can only be seen, as Jesus was, as a model for the Christians. This is referred to in Justin Martyrs second apology; Socrates was charged with the same things that we are.  [9]  Both of these examples perhaps give Christians the idea to carry ou t this heroic action. This then calls for an explanation of how the new meaning of the word martyrdom came about. How did it move away from its original meaning and why? As previously said there is ambiguity as to who the first Martyr was, and hence who invented Martyrdom. We have established the neither Jesus nor Socrates were martyrs, so then we come to the Jewish Maccabees, their relevance is highlighted through the way in which Blandina is likened in Lyons and Vienne to the mother of the seven sons. At this point martyrdom had come to mean what it does today as Professor Baron stated there were born that great exaltation of Christian martyrdom which was to dominate the minds of the jews and chritians for countless generations.  [10]  However, the two terms are clearly linked and may be seen to merge together. As the Apostles were witness to the death of Jesus, they then became venerable due to their everlasting faith, and could at anytime be called upon to deny what was witnessed under penalty of death. As the apostles would never deny their beliefs, they moved from being a witness, to being open to the idea of death, which will lead us on to the controversial topic of voluntary martyrdom. St. John, at the end of the first century, describes martyr as a faithful witness (martus) who was slain among you, where Satan dwelleth (Revelation 2:13). In Bowersocks Martyrdom and Rome he highlights the point from the latter paragraph, that despite the use of the word itself in the New Testament, the meaning is by no means the same. Bowersock believes that it was not until the 2nd Century that the word martyr came to mean what is means today. Even though links can be drawn to earlier events, such as Nero at Rome which followed the great fire in 64, the change and the more relevant events come later. It is suggested by De Ste. Croix that from approximately 112 onwards Christians started to be prosecuted by pagans simply for being Christians the nomen Christianum, and Pliny states in a letter to Trajan that he executed those charged before me with being Christians.  [11]  The definition of the word martyr was emphasised when the title was turned down by the confessions of Lyons, as they did not actually die, and stated They are already martyrs whom Christ has deemed worthy to be taken up in their confession, having sealed their te stimony by their departure; but we are confessors mean and lowly.  [12]   The interesting movement that occurred, that is dissimilar to Jesus, Socrates and the Maccabees was the voluntary martyrdom. Not only were devote Christians willing to give their lives, they actually wanted to. This was something that very much puzzled the Roman Empire, and became interpreted as almost a provocation. But the sincerity was entirely there as proved by Perpetua and Germanicus. Voluntary martyrdom was in fact forbidden by the church, and those being executed voluntarily were said to be considered far less heroic. The bishops of the churches were supposed to refuse to the voluntary martyrs the honour of the name martyr, and this is backed up by a number of sources including Clement of Alexandria, Origen and Lactantius, the canons of the council of Elvira and the passion of Polycarp. Yet despite this, the martyrs were usually seen in high regarded, seen also as heroic figures.it has been said, notably by De Ste. Croix that it was a montanist practice in origin, however he then goes on to suggest that it began far earlier, but there is not sufficient evidence to back this up. Christian Martyrdom was essentially invented to prove the seriousness of the Christian faith. Initially those who were sentenced to death, did so graciously, without hesitation, yet not with the will of that being the case. These were described as glorious examples of resistance to tyrannical authority and painful suffering before unjust judges. Despite the development of martyrdom, and from that the stemming of voluntary martyrdom, it is made clear from Perpetua how difficult, and how much of a dilemma the Christians faced when deciding between sacrificing their beliefs, or their lives. It must be noted that the ambiguity of this invention can be partly resolved when considering that Christian martyrdom stems from Christian theology. Even though the discussion of the invention of martyrdom is centred around the denominations and figures mentioned above, none of the martyrs would have died if they were not following closely their religious beliefs, and obeying what the church required of them. It is impossible to say who invented Christian martyrdom, and I question whether invent is even the correct term to use in this context. The action came about due to devotion and faithfulness to the Christian religion, and thus became almost a tradition, in which followers showed their dedication to Christ and their one God. It was not invented for a particular purpose, but became something of a statement. Its roots are deeply embedded in the Jewish history concerning Jesus and then Socrates, as well as in the lives of St. Stephen the first Martyr and the many other Christian figures who gave their lives to support their faiths. Word Count: 1,950

Kate Chopins The Story of an Hour :: Kate Chopin The Story of an Hour

Kate Chopin's The Story of an Hour   Ã‚  Ã‚  Ã‚  Ã‚  Kate Chopin was a Victorian writer; whose writing manifests her life experiences. She was not happy with the principles of the time, because women had fewer rights, and they were not considered equal to men. Afraid of segregation from society, people lived in a hypocritical world full of lies; moreover, Kate Chopin was not afraid of segregation, and used her writing as a weapon against oppression of the soul. Marriage was an oppressor to Chopin, she had been a victim of this institution. Being a victim of marriage, Chopin's "Story of an Hour," is an expression of her believe that, marriage is an institution that oppresses, represses, and is a source of discontent among human beings.   Ã‚  Ã‚  Ã‚  Ã‚  Mrs. Mallard loved her husband.   Ã‚  Ã‚  Ã‚  Ã‚  She wept at once This was her first response to the news of his death. She would not had grieved over someone she did not love. Even in the heat of her passion she thinks about her lost love. She knew that she would weep again when she saw the kind, tender hands folded in death; the face that had never looked safe with love upon her, fixed and gray and dead. Her love may not have been the greatest love of all time, but it was still love.   Ã‚  Ã‚  Ã‚  Ã‚  Marriage was not kind to Mrs. Mallard, her life was dull and not worth living, her face showed the years of repression. If she did love this man, why was marriage so harmful to her? Marriage was a prison for her There would be no powerful will bending her in that blind persistence with which men and women believe they have a right to impose a private will upon a fellow creature. Marriage oppressed her, she needed freedom, freedom to grow and do what she wanted to do, and marriage took that away from here. Chopin didn't believe that one person should take away another's freedom.

Comparing Owens Dulce et Decorum Est and Cranes Do Not Weep, Maiden,

Comparing Owen's Dulce et Decorum Est and Crane's Do Not Weep, Maiden, For War Is Kind  Ã‚   Both Stephen Crane's "Do Not Weep, Maiden, For War Is Kind" and Wilfred Owen's "Dulce et Decorum Est" use vivid images, diction rich with connotation, similes, and metaphors to portray the irony between the idealized glory of war and the lurid reality of war. However, by looking at the different ways these elements are used in each poem, it is clear that the speakers in the two poems are soldiers who come from opposite ends of the spectrum of military ranks. One speaker is an officer and the other is a foot soldier. Each of the speakers/soldiers is dealing with the repercussions from his own realities of the horror of war based on his duty during the battle.            The speaker in "War is Kind" is an officer who grapples with his own conscience in an internal monologue. He is struggling with his feelings of guilt over leading younger soldiers into battle and his military responsibility to cover up the truth. One way of interpreting this poem is to consider that the officer is attending a traditional military funeral for one of his soldiers. This can be seen in the way the stanzas are set up in the poem. In the first, third, and fifth stanzas, the speaker appears to be consoling the weeping loved ones of a soldier who died in the war. This would normally be the job of an officer who leads a regiment into battle. Consoling the family members is a powerful tool for conveying the reality of war. Addressing loved ones of a deceased soldier illustrates the loss and suffering to be dealt with by those left behind. He speaks to a "maiden" (1), a "babe" (12), and a "mother" (23), thereby, conveying one of the most significant truths ab out wa... ...and Consulted Cather, Willa. "Stephen Crane's Do Not Weep, Maiden, For War Is Kind." In Willa Cather on Writing: Critical Studies on Writing as an Art. Lincoln: Bison-U of Nebraska P, 1988: 67-74. Crane, Stephen. â€Å"Do not weep, maiden, for war is kind.† The Modern Age Literature. Eds Leonard Lief and James F. Light. 4th Ed. Holt, Rhinehart and Winston; New York, 1981. p. 137 Grualman, Robert Edward, Jr. "Wilfred Owen." Critical Survey of Poetry. English Language Series. Rev. ed. 5. Ed. Frank N. Magill. Pasadena: Salem P, 1992. 2530-2531. Kerr, Douglas. Wilfred Owen's Voices: Language and Community. Oxford: Clarendon Press, 1993. Knapp, Bettina L. Stephen Crane. New York: The Ungar Publishing Company, 1987. 172-174. Owen, Wilfred. â€Å"Dulce Et Decorum Est.† World War I British Poets. Ed. Candace Ward. Dover Publications, Inc; New York, 1997.

Second World War Essay -- American History Great Powers Essays

Second World War My generation has already witnessed a day of infamy, less than two short years ago (or so CNN tells us). My grandfather would remember a different day, a morning marked by another surprise attack on America. That ambush, said Japanese General Yamamoto, awakened a â€Å"sleeping giant.† Analysis of American foreign policy begs the question: what if the giant had spurned its peaceful slumber? Instead, the behemoth could have chosen to lumber about. Odds are that the footsteps would not have fallen lightly, the reverberations spreading across the globe- all this, only had Wilsonians been at the helm of American foreign policy. The Jacksonian tradition steered the United States to victory in the Second World War. Once lulled from the comfort of its isolationism, the Americans sealed the fate of the Axis powers. But had the Wilsonian tradition, a formidable current here at Swarthmore and among today’s democrats, directed American foreign policy leading up to and during the war, it seems likely that history would tell a different tale. As it stood in 1941, the United States was undoubtedly entrenched in the Jacksonian camp (here at Swarthmore, I can count their sympathizers on one hand). Jacksonian policies of the United States in the 1930s and 1940s proved decisive for the Allied victory, yet reflection on a reorientation of these policies toward the Wilsonian camp reveals that the Second World War could have been avoided. In this context, German domestic and foreign policy- a brutish, perverted mix of the Jacksonian and Wilsonian traditions- will then be discussed. An understanding of the Jacksonian doctrine clarifies the reasoning of the United States leading up to the war. This tradition was, and remains, stron... ...h: do we really want to provoke the Jacksonians of this world? Works Cited Bell, P.M.H. The Origins of the Second World War in Europe. 2nd edition. NewYork: Longman, 1997. Cà ©saire, Aimà ©. "Discourse on Colonialism." Colonial Discourse and Post-Colonial Theory. Ed. Patrick Williams and Laura Chrisman. New York: Columbia University Press, 1994. Kennedy, Paul. The Rise and Fall of the Great Powers. New York: Random House,1987. Kindleberger, Charles P. The World in Depression 1929-1939. 1973. Kurth, James. "The American Way of Victory: A Twentieth-Century Trilogy," The National Interest, Summer 2000, pp. 5-16. Kurth, James. â€Å"War, Peace, and the Ideologies of the Twentieth Century,† Current History, January 1999, pp.3-8. Mead, Walter Russell. "The Jacksonian Tradition and American Foreign Policy," The National Interest, Winter 1999/2000, pp. 5-29.

What is NSTP all about? Essay

The National Service Training Program was also known as â€Å"The National Service Training Program or (NSTP) for Tertiary Level Students, It invoked the constitutional provision regarding the â€Å"duty of the state to serve and protect its citizens,† Is to promote the role of the youth in nation-building. As such, it aims to encourage the youth to become civic and / or military leaders and volunteers whom could be called upon by the nation in cases their services are needed. Compared with the ROTC which specializes in military training, and the ROTC which granted three options for students yet was limited in implementation, the NSTP law ensured that the three components – Civic Welfare Service, Literacy Training Service, and Reserve Officers Training Corps – will be given the same and equal implementation in educational institutions. Moreover, it defined the different components, the duration of the training, â€Å" National Service Training Program (NSTP)† is a program aimed at enhancing civic consciousness and defense preparedness in the youth by developing the ethics of service and patriotism while undergoing training in any of its three (3) program components. Its various components are specially designed to enhance the youth’s active contribution to the general welfare. What is the significant of NSTP? There various benefits of the National Service Training Program. It builds a sense of patriotism to the individuals. You also learn teamwork and loyalty. And NSTP addresses the need for national program of youth development and mobilization for the task of nation building. In view of the said scheme and aims, the Program exists and operates in the context of education and national security systems, both of which are important parts of the larger system of national development and security policy. This potentially synergistic relationship between education and defense needs to be understood better, in view of the systematic link between national development and national security, a vital point relevant to enhanced national service training for the Filipino youth. Now that it is barely seven years of NSTP implementation and abolishing it in view of its perceived irrelevancy and mediocrity is not at all a solution. Assuming for the moment the possibility of the Program’s infirmities, prudence dictates that at the outset diagnostics are in order. To set aside misleading biases and false impressions of the program, this assessment study may serve as empirical evidence. What I have learned in NSTP?

Succession Planning Case Study

1. What key differences seem to distinguish successful from unsuccessful leadership- succession processes?One major difference in the successful leadership succession process is the how the flow of information works between the current leader, and the one that will soon take over. The new one is groomed along with way, making for an easy transition with few bumps in the road regarding trust with current employees. Grooming an internal source is even better because they already know the ins and the outs of the company. Recent data indicate that only about half of public and private corporate boards have CEO-succession plans in place.This is the case even at giant global companies that have thousands of employees and spend millions each year to recruit and train talent (Cascio, 2013, p. 157). The companies that take the time to do succession planning are the same companies that are growing and thriving despite having any issues with CEOs through the years.On the other hand a company wh o â€Å"flies by the seat of their pants† so to speak, and does not plan for any crisis in the CEO department is found scrambling.3. If leadership succession is so important, why don’t more companies do a better job of it?The prerequisite for organizational growth and success lies in identifying, developing and retaining leaders with the right talents and effectively managing a dynamic succession plan (Gallup, 2013). Leadership transition presents companies with a remarkable opportunity to move forward with a new  understanding of the complexities, challenges, and changes their organization must address (Mamprin, A. 2002).Despite the importance of leadership succession, most companies do not do a better job of leadership succession because at the heart of succession lie personality, ego, power, and most importantly, mortality (Cascio, 2013). Most people in leadership position believe that building a cadre of potential leaders is a sure route to oblivion, failure and organizational death (Cascio, 2013). However, a lack of succession planning can adversely affect an organization in a variety of ways, from the absence of strategic direction to decreased productivity to weakened financial performance (CareerBuilder, 2011).â€Å"According to a new CareerBuilder survey, nearly one-third (31 percent) of companies with more than 1,000 employees said they don’t currently have a succession planning program at their organization. In addition, 50 percent of senior management (CEO, CFO, Senior VP, etc.) and 52 percent of those in a vice president position said they do not have a successor for their current role. The survey was conducted online by Harris Interactive on behalf of CareerBuilder from February 21 through March 10, 2011 among more than 1000 employers with 1,001 or more employees.† (CareerBuilder, 2011)