The Results I Found For Attitudes Towards Suicide Were What Was Expect

The results I found for attitudes towards suicide were what was expected. I ran the significance values for level of education (degree) and for age. However my disk contracted a virus and I lost my data set and was not able to run significance values for my other independent variables (age, income). What I found was that attitudes towards suicide were affected by degree and age. Degree was the most powerful predictor of attitudes towards suicide. I used the Somers'd method because both the dependent variable and the independent variable had nominal values. The Somers'd value was .187 and was significant at the 001 level. This means that there is a 18.7 or 19% reduction in error in predicting attitudes towards suicide by knowing the respondent's highest degree earned. The higher someone's education the more likely that they can see suicide acceptable in at least one situation. Table 1 shows the extremes of the degree category to display the strong correlation. We can see, of the respondents who had less than a High school Diploma only 54.6% of them could not see suicide acceptable in any of the four situations. Out of all the respondents who earned a high school diploma only 41% of them could not deem suicide acceptable in any situation and out of all the respondents who have higher than a high school diploma only 30% of them could not accept it in any situation. The Chi Square could not be interpreted because there was not 5 people in every cell. Technically in this circumstance we can not reject the null hypothesis, but there was only one cell with three and we found that there is a 19% significance value so we can assume that three is a relationship between our independent and dependent variables. TABLE 1. ATTITUDES TOWARDS SUICIDE AS COMPARED WITH HIGHEST DEGREE EARNED. Age was another strong predictor of attitudes towards suicide. Once again we used the Somers'd value. The Somers'd value was .142 and was significant at the .001 level. There was a 14% reaction in predicting attitudes towards suicide by knowing the respondents age. The older someone is the more likely they are to be against suicide in most situations. The younger the respondent is they are more likely to feel it is acceptable in at least one situation. As we can see from Table 2 of the respondents between the ages of 64-89a total of 57.4% of them were completely against suicide in every situation. At the same time, only 32% of the respondents between the ages of 18-30 were completely against it. TABLE 2. ATTITUDES TOWARDS SUICIDE AS COMPARED WITH AGE. Out of the respo0ndents who fell between the oldest and youngest age groups they were pretty much equally divided. They could cover the gray areas by seeing suicide acceptable in one or two possible situations. My personal opinion is that the older you are the more hardships and bad situations you have overcome. Everyone has had a point in there life where they thought things couldn't get worse and you have to learn to overcome obstacles. Older people have lived through many bad situations so they can not see suicide as excusable it's just an easy way out. APPLIED SOCIOLOGY ASSIGNMENT #3

That Is Not Always Necessary

That Is Not Always Necessary That Is Not Always Necessary That Is Not Always Necessary By Mark Nichol Try this: Go to a content Web site and click on an article, or open a Word document you’ve created, and search for the word that. This wallflower word is likely to appear with surprising frequency but it shouldn’t seem very surprising, because that has five distinct grammatical functions: 1. As a pronoun used directly in the form of a replacement for a noun: â€Å"That’s my ball.† â€Å"Where are you going after that?† 2. As a pronoun used to introduce a relative clause: â€Å"The vase that I just bought is missing.† â€Å"I’ve gone every year that it’s been held.† 3. As a conjunction: â€Å"She said that she’d be here.† â€Å"Be grateful that you got any at all.† 4. As an adjective: â€Å"I’ve been to that restaurant.† â€Å"That friend of yours is no friend at all.† 5. As an adverb: â€Å"The joke was not that funny.† â€Å"I’ve never been that far.† It also appears in expressive phrases â€Å"at that,† â€Å"and all that† and in certain affected statements that often call for exclamation points: â€Å"Oh, would that you were here!† â€Å"That I should be subject to such ridicule!† It’s such a ubiquitous word, it might relieve you to know it’s often optional. As a matter of fact, I managed to avoid using it twice each in the initial paragraph and in this one (though I couldn’t easily get around using it once other than in the sample sentences and phrases in the previous paragraph; â€Å"often calling for† would be an awkward substitution). How’d I do that? Notice, in usages no. two and no. three above, you can write each of the sample sentences without that (and notice I omitted the word as a conjunction both in the sentence previous to this one and in this parenthesis itself). Just because that is often optional doesn’t mean you have to omit it, but sentences often flow more smoothly without it. Take these two examples: â€Å"The water district informed its customers that summer that they would have to endure no mandatory water restrictions.† Because the sentence has an adjectival (essential) that, you might as well delete the second, conjunctive one: â€Å"The water district informed its customers that summer they would have to endure no mandatory water restrictions.† â€Å"I wouldn’t say that that’s the best way to go about it.† When sentence construction calls for two consecutive uses (no. 3 and no. 2 respectively), delete the optional one: â€Å"I wouldn’t say that’s the best way to go about it.† For uses 1, 4, and 5, that isn’t optional as the sentences are written, but you can often write around it: â€Å"That’s my ball† could be written â€Å"You have my ball.† â€Å"Where are you going after that?† could be written â€Å"Where are you going after you drop the mail off?† â€Å"I’ve been to that restaurant† could be written â€Å"I’ve been to this restaurant.† â€Å"That friend of yours is no friend at all† could be written â€Å"Your friend is no friend at all.† â€Å"The joke was not that funny† could be written â€Å"The joke was not very funny.† â€Å"I’ve never been that far† could be written â€Å"I’ve never been there.† The point is not to eradicate that, but to notice when it’s overused and to know how to apply solutions. Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Grammar category, check our popular posts, or choose a related post below:Masters Degree or Master's Degree?Excited ABOUT, not "for" 48 Writing Prompts for Middle School Kids

A Study On Television Studies Media Essay

A Study On Television Studies Media Essay Television is that fantastic media phenomenon that provides us with pursuit at the click of the remote after a long day at the office; the cultural artefact that we can all relate to in one way or another. A large majority of us have our ‘favourite’, ‘must-see’ programmes that we religiously tune into; others simply choose to flick through the channels in hope of finding something ‘worthy’ of viewing; while many consciously choose not to watch certain programmes as they dislike them- chances being that their friends and colleagues will be talking about that programme the next day, making it almost impossible to be excluded from the discourses of social ideologies and construction that television presents. Each individual produces diverse reactions to television footage; whilst considering the representation of society through television media and flow, only we can conclude what we make of said footage, providing our own encoding of the text, thus possibly coming to a different supposition than another viewer of the text. Meanings are appropriated to the audience in different ways- meanings which are actively produced by the text- and whether we choose to agree with proposed meanings directly affects our own identities and representations. Firstly I am going to consider how far television is aiming to re-produce human identity and to what extent output creates and reinforces ideologies of UK culture. I will discover how genres of programmes can have a diverse impact on the ways in which we see representation in the UK. Using Baudrillard I will revise how ‘reality’ television can persuade us to conform to a new identity and representation. I will uncover how representations are obtained, and how these might be understood by the audiences. I wish to discover how constructed ideologies have forced us to accept specific cultural norms and values, and how television might reinforce this theory. I will also exa mine how, through the use of language and signs, media representations are understood in UK culture enabling me to gain a broader perspective on how such issues are reflected and how they may influence UK identity today. Using the theories of Hall and Saussure, I will discover how the use of a common understanding of representations enables us to construct identities today. Finally, I will look at how social class and sexuality are portrayed in television; my reason for this is that not are these matters an extremely apparent dynamic within television output, but it will enable me to correspond to Marxist theory, which I believe hold valid views to the links of power, social class and representation, allowing me to summarise how television output reflects representation. . When considering how evocative television is in the representation of the UK, many points have to be measured. Firstly we have to deliberate what the term representation essentially means. Marsen (2006:12) stat es: ‘A representation is a constructed pattern or design that describes or stands for something else†¦A representation could have a likeness with its object or it could be abstract. Language is to a large extent representational because it creates the object that it describes through words.’

Human Resources Essay Example | Topics and Well Written Essays - 2250 words - 1

Human Resources - Essay Example 13 Marchington, M., Wilkinson, A., and Sargeant, M. 2002. People Management and Development: Human Resource Management at Work. London: CIPD Publishing. 13 Mayock, P. 2011. 28 best practices for hotel operators. [online] Hotel News Now. Available at http://www.hotelnewsnow.com/Article/5800/28-best-practices-for-hotel-operators [Accessed 19 October 2013]. 14 McKay, M. n.d. What Is the HR Business Partner Model? [online] Chron. Available at [Accessed 19 October 2013]. 14 Price Waters Cooper. 2011. Shared service centres: opportunities and challenges in HR transformation. [online] Price Waters Cooper. Available at http://www.pwc.ch/user_content/editor/files/publ_hrs/pwc_shared_service_centres_hr_exec_summ_e.pdf Accessed 19 October 2013]. 14 Reilly, P. 2000. HR Shared Services and the Realignment of HR. [online] IES. Available at [Accessed 19 October 2013]. 14 Reilly, P and Williams, T. 2003. How to Get Best Value from HR: The Shared Services Option. London: Gower Publishing Ltd. 14 Snel l, S and Bohlander, G. ed., 2011. Managing Human Resources. Hampshire: Cengage Learning EMEA. 14 Snider, M. 2003. Compatibility Breeds Success: How to Manage Your Relationship with Your Business Partner. Westport: Greenwood Publishing Group. 15 Storey, J. 2002. Human Resource Management: A Critical Text. Hampshire: Cengage Learning EMEA. 15 University of Michigan. 2013. Administrative Services Transformation Overview Presentation for Shared Services. [online] University of Michigan. Available at: http://ast.umich.edu/pdfs/Awareness-Presentation.pdf [Accessed 19 October 2013]. 15 Wenderoth, M. 2009. Change...On the other hand, when there are challenges facing the human resources department, profitability of the business cannot be guaranteed. Some of the challenges the human resources department can face include tension with the business owners, lack of proper power flow within the department. There are several ways these challenges can be addressed leading to regaining of business pr ofitability and success in its respective sector (Snell and Bohlander, 2011). The Snow mountain hotel has hotels and resorts across America, including Canada, United States, Bermuda, Mexico and Barbados. The hotel’s human resources department is in crisis. The department responsibilities and chores are not well-organized and structured and there has been tension between the owners of the hotel and the human resources management. They have varying perspectives and viewpoints on how the hotel should be run. Business leaders and owners have weight when it comes to making decisions, putting the human resources department between a hard rock and a wall. While they have the strategies on how to do their work, they cannot disregard the instructions from the leaders and owners. This paper will provide a number of propositions on how the human resources management should do to organize the department, agree with the owners and share responsibility. This is a human-resource strategy in which the company leaders and owners work together with the human resources department.

Professional Development Essay Example | Topics and Well Written Essays - 1000 words

Professional Development - Essay Example In addition, they should be able to set their objectives and strategies to achieve their targets. Therefore, students who are undertaking engineering courses should learn these skills during and after studies to perfect their careers (Blandford, 2012, p.47). Communication barrier and inability to plan their work and interact with others may paralyze the achievement in their targets. Communication Engineers interact with different people during their ordinary activities (Ritchie, 2007, 164). Therefore, they should possess different skills for sharing knowledge with their colleagues and clients in order to increase their work efficiency (Kalman, 2008, p. 156). I have interacted with my fellow students as their group leader during various discussions. I also chair various meetings with fellow engineers at different levels. In addition, I compile technical reports regarding various issues we discuss in our group meetings. This has equipped me with relevant skills for gathering informatio n and giving immediate response questions posed by group members. My weakness is in presenting those reports to my colleagues. I aspire to learn various techniques of addressing meetings using different presentation skills. I will achieve this by learning gradually from others and enriching my vocabularies and by requesting my colleagues to challenge me with questions regarding the presentations I make (Baillie and Moore, 2004, p. 181). Group activities are equipping students on various ways of acquiring information and addressing various issues which may affect their profession (Ritchie, 2007, 158). Therefore, this will help me to learn how interact with my colleagues effectively. Working with Others Engineers should be able to handle issues arising at work place. Therefore, since they deal with individuals from different background such as clients and workers, they should be able to reconcile them whenever there is a disagreement (Blandford, 2012, p.49). During training, they shou ld be able to share their ideas and respect views of others (Baillie, and Moore, 2004, p.182). So during group discussions, I share my views and argue decisively to influence my colleagues to side with my decisions. This is essential because, later in our profession some contractors may opt to use cheap materials to save cost. However, with these skills, I will be able to convince them apply appropriate process in order to produce quality work and balance with cost of providing quality work. In our discussion group, I always try to convince my colleagues to listen to my views (Baillie and Moore, 2004, p.178). I’m able to control my discussion group by resolving all disagreements. During our group discussions, I sometimes impose my suggestions on others and seek their support. By leading my fellow students in school, I have acquired skills to manage contractors and other workers as professional engineer. The major predicaments I have encountered as group leader is where group members have differing opinions from others. Sometimes none of those opinions seems to be right or wrong. Therefore, it becomes tough to create mutual agreement under such circumstances. Such issues may require additional time to look for amicable solution, which incorporates suggestions of each member. Improving Own Learning and Performance Engineers should be acquiring knowledge from time to time to ensure they keep abreast with emerging

Miles Franklins My Brilliant Career Essay -- Franklin My Brilliant Ca

Miles Franklin's My Brilliant Career Topic: Give a detailed analysis of a key scene or passage from "My Brilliant Career" by Miles Franklin. The focus and essence of My Brilliant Career by Miles Franklin is centred on the relationships and interactions of Sybylla Melvyn (the key character of the novel), towards other characters. The ways in which she reacts to different people and why she reacts in a particular manner, are perhaps more crucial and intriguing to the reader, than any distinct event throughout the novel.   Sybylla's logic and thinking about herself, others and life, have been moulded by her very influential relationships with her mother and father.   Her view on life and the roles of men and women has also been influenced by literature she has read.   Moreover, her affinity with her parents in childhood and as a young woman has plainly made its mark on her further relationships, especially with men. The most prominent male relationship Sybylla encounters is with her lover, Harold Beecham.   Sybylla's relationship with Harold as described in Chapter 20 illustrates the influences of her parents and literature.   In   Chapter 20, Sybylla hits Harold across the face with a riding whip, when he tries to kiss her.   Yet Harold Beecham appears to be the perfect figure and the perfect man and indeed, Sybylla loves him, although she does not like to admit this.   For example, her "train of thought was interrupted by our host, who appeared in the doorway, clad from sole to neck in white" (Franklin 137).   He is her knight in shining amour, but even so she strikes him.   To Sybylla, Harold always appears somewhat 'forbidden'.   Perhaps subconsciously, he is the materialised embodiment of her father, Richard Melvyn.   In her e... ...y saying "Is this not rather sudden?   You have given me no intimation of your intentions" (Franklin 140).   Perhaps still disturbed by his manner, this is partly the reason why she hits Harold afterwards. Sybylla Melvyn is simply a confused adolescent, with all the problems and feelings of a young woman growing up.   She has a large amount of emotional turmoil in her mind and is doing what she can to adjust to her ever changing environment.   Sybylla is paranoid and neurotic and her values, beliefs and ideals have been easily influenced by her childhood relationship with her parents.   As a consequence, her actions reflect these influences, which are deeply etched in her mind.   By examining her relationship with Harold Beecham we are able to understand that her attitude towards his affections are a result of both her parents influence and her reading material.  Ã‚     Ã‚  Ã‚  

Comparison of the Theories of Sigmund Freud and Emile Durkheim on Religion

Abstract This paper examines the works of Sigmund Freud and Emile Durkheim on religion, looking at how both theorists essentially viewed religion as serving an integral role in human culture. In particular, this essay considers how both theorist consider religious believers to be mistaken in their ontological beliefs, and the rational causes for this. Introduction While both Sigmund Freud and Emile Durkheim are concerned with the study of human behaviour as it relates to culture, each does so from within distinct traditions. In terms of religion, Freud’s approach belongs to the psychological tradition, while Durkheim puts forward a sociological approach. In the Freudian view, human behaviour is largely driven by inborn and intangible â€Å"drives†, working in the unconscious. Such phenomena are not directly observable, that is, they are non-empirical; they must consequently be inferred, and as such are conjectural. Durkheim’s sociological method, on the other hand, utilises direct empirical observations of social phenomena (rites, rituals, customs, et cetera), looking to account for the impetus behind and purpose of group behaviour. Hence Freud is concerned with obscure, intangible internal phenomena, whereas Durkheim is concerned with overt and tangible external phenomena. Evidently, the theoretical positions in question to a degree divide between internal and external motivations. Different Routes to the Core of a Delusion Durkheim posits a direct connection between environmental variables, the way groups interact with such variables, and how this interaction is perceived by individual members of said group. There is a mode of cyclical reflexivity in this dynamic: this means people â€Å"living together in society generate rules which are felt by any individual member as acting on him from outside, as having a force which he feels as both uplifting and constraining† (Scharf 1970, 151). This force, Durkheim argues, is an externalisation of conventions peculiar to the group; that are perceived as exogenous but which are in fact endogenous. This tendency to externalise, Durkheim suggests, derives from the natural human desire to ascribe meaning to experience, to seek a pattern in the natural order. Thus, as Kunin states, religion likewise â€Å"is an externalisation of society and its order† and speaks to the â€Å"dialectic relationship between the individual and society† (2003, 82). Religion, then, provides for an externalised object onto which collective emotion can be projected; this is ultimately reflexive because the externalisation at root represents the people themselves. As a result, to honour religious custom is indirectly to honour the group. This is why for Durkheim religious experience serves to strengthen group cohesion and bonding. Freud’s understanding of religion is somewhat pejorative. Connolly observes that Freud noticed â€Å"the connection between abnormal psychological conditions and religion† (1991, 146): which observation he expanded upon in his study â€Å"Obsessive acts and Religious Practices† (1907). As the paper’s title suggests, Freud drew a connection between psychological abnormality and religious practice, noting a resemblance between â€Å"what are called obsessive acts in neurotics and those religious observances by means of which the faithful give expression to their piety† (17). In turn, Fre ud perceived religion, like neurosis, as symptomatic of deep-seated psychological issues. In the words of Gallucci, â€Å"Freud saw religion as a collective neurotic symptom, an obsessional neurosis† (2001, 76). This â€Å"neurosis†, according to psychoanalytic theory, comes about as a defence mechanism against feelings of helplessness which obtain in a dispassionate cosmos. Hence the need for a cosmic father figure, who, as a parent comforts the child, palliates the religious subject with conciliatory notions (about purpose, meaning, boundaries, rewards, and so on). This entire dynamic apparently stems from Oedipal anxieties, where â€Å"each person grows up with a sense of foreboding toward a father figure who is both feared and loved†; this, it follows, â€Å"becomes the basis for the cosmic father figure, who offers protection and salvation but in the meantime needs to be appeased by devotion and sacrifice† (Clarke 2002, 43). In Freud’s mind, r eligion therefore constitutes a surrogate parent. On the surface, Freud and Durkheim proffer two seemingly quite different explanations for religion. Importantly, while these theories are not overtly complementary, nor are they mutually exclusive. Indeed, significant parallels may be drawn between each approach. For example, both both theorists argued that religion is an important factor in community cohesion (Scharf 1970, 155); both agree that â€Å"religion is central to any cultural analysis† (Ginsburg and Pardes 2006, 220); and, thus, both hold that â€Å"that the cognitive roots of religious belief are to be found in social experience† (Spiro 1987, 202). These similarities are significant and, moreover, point to one common determinant: that the underlying basis of religious convictions are contrary to what believers suppose. For Durkheim, the real driving force behind religion is social cohesion; for Freud, the impetus is psychological assuagement. In either case, social unity and mental wellbeing obtain, only for slightly different conceptual reasons. From the above, one might argue that Freud and Durkheim share significant overarching perspectives on religion while holding markedly different structural viewpoints on how and why religion functions. Freud is concerned with psychological structures; Durkheim with sociological structures. Freud believes religion works to console believers from the ultimate anxiety of a meaningless cosmos. Durkheim believes religion provides for a canvas on which social phenomena can be externalised and then re-accommodated as an exogenous entity. Again, both modes of behaviour essentially work to the same purpose: instilling a sense of meaning in human life. At this stage, one might consider the ways in which Freudian theory could compensate for shortfalls in the work of Durkheim and vice versa. For instance, Durkheim offers little in the way of early psychological developmental insights, into the religious pr ocess; yet there is no reason that early anxiety (of an Oedipal nature) could not cohere with Durkheimian ideas. Indeed, such anxiety and the consequent potential for neurosis could suggest an even greater need for group cohesion: as a way of reifying the delusion through consensus, thus alleviating the anxiety. Again, this would chime with Durkheim’s understanding that religion is â€Å"a unified system of beliefs and practices relative to sacred things [. . .] which unite in one single moral community called a Church† (cited in Gain 2010, 39). By the same token, Freud’s limitations could perhaps be overcome with reference to some of Durkheim’s insights. Scharf notes a â€Å"weakness of Freudian theory† in that it â€Å"does little to explain [the] variety† in articulations of paternity and fraternity within religious discourse, advising that, here, â€Å"Durkheim’s structural approach has more value† (1970, 154). Accordingly we see that a synthesis of theoretical approaches may not only be possible but highly advantageous. Conclusion Freud and Durkheim take very different roads to arrive at more or less the same destination. For this reason, significant and consistent core elements may be identified between their works. These include the fundamental belief that religion serves an explicable, material, social purpose which is essentially external to theological concerns; that religious believers are at base mistaken in their beliefs (insomuch as these beliefs are connected to cosmic phenomena beyond the rationally explicable); that, it follows, religion is the irrational articulation of an ultimately rational cause (anxiety or clan behaviour); that religion can function as a surrogate or projection of humanity – reformed with divine auspices; and that, finally, religion is an integral element of human culture. What is fundamentally different in these two authors is their methodological priorities. Each man comes from a very distinct tradition. Put simply, Freud and Durkheim were engaged in different discipl ines; as a result, their pursuits were orientated differently The reason Freud and Durkheim’s works are compared at all is that the realms of the sociological and of the psychological possess mutual territory: the grounds of culture. Both theorists have their limitations. Durkheim can be accused of being over reductive and simplistic. Social structure may not be enough to account for every aspect of religion. Psychological, cognitive and other inborn factors may also have a large part to play. Freud, on the other hand, may place too much onus on the unconscious drives in dictating religious experience. After all, religion is so varied and complex, it might be argued, to defy any wholesale theory to explain it away. What, for example, do we make of religions in which there is no â€Å"father figure† proper; or religions which proclaim no deity at allClearly there are unanswered questions on both sides of the aisle. Perhaps a hybrid methodology that adopted a syncretic a pproach to the study of religion might help answer these questions. After all, it seems to be the case that both Freud and Durkheim arrived at crucial insights into the social and psychological determinants that drive religion. References Clarke, P. J. (2002) Explaining Philosophy and Ethics. Cheltenham: Nelson Thomas. Connolly, P. (1991) â€Å"Psychological Approaches†. In: Connolly, P. ed. Approaches to the Study of Religion. New York: Continuum, pp. 135-193. Durkheim, E. (1912). The Elementary Forms of Religious Life. (J. Swain, Trans.) New York: The Free Press. Freud, S. (1907) â€Å"Obsessive Acts and Religious Practices†. In: J Strachey (ed. and trans.) Standard Edition of the Complete Psychological Works of Sigmund Freud. London: Hogarth Press. Gain, M., 2010. On Durkheim’s Rules of Sociological Method (Routledge Revivals). New York: Routledge. Gallucci, G. M., 2001. Plato and Freud: Statesmen of the Soul. Philadelphia: Xlibris. Ginsburg, R. & Pardes, L., 2006. New Perspectives on Freud’s Moses and Monotheism. Tubingen: Niemeyer. Kunin, S. D., 2003. Religion: The Modern Theories. Edinburgh: Edinburgh University Press. Scharf, B. R., 1970. â€Å"Durkheimian and Freudian Theories of Religion: The Case of Judaism†, The British Journal of Sociology, Vol. 21. 2 (June), pp. 151-163. Spiro, M. E., 1987. Culture and Human Nature. New Brunswick, NJ: Transaction.