Unemployment is Harmful to the Health and Well-being of...

Summary The unemployment rate remains substantially high. There are several contributing factors to consider why the unemployment rate remains so high. The unemployment rate has a lasting effect on people who have families to support. This document will review the different ways unemployment could be harmful to the health and well-being on families and of people. A weak economy is why todays unemployment crisis continues to grow and this affects people and their families. The Main Cause One of the major causes of unemployment today is the lack of capacity in the economy to create new jobs. Businesses lay off short and long-term employees, so the top dogs can continue to live their extravagant lifestyles. Financial†¦show more content†¦Roger Martindale Patching. Too many students, not enough jobs?: a comparative study of Australian journalism programs (1997) American companies are more concerned with profit to concern themselves with the unemployment rate. As long as a company is netting a good profit it has little concern for how many jobs its creates. The high unemployment rate also takes its toll on the economy. The vast amount of unemployed population do not have a lot of money to spend. The poverty level increases due to the unemployment level rising. Stores compensate with lower prices to draw customers in this weak economy. Therefore the lost profits cause those businesses lay off workers. Some businesses as a result of the poor economy have gone out of business and that contributed to the number of unemployed. According to the Society for the Psychological Study of Social Issues’ Policy Statement â€Å"The Psychological Consequences of Unemployment,† the stress of unemployment can lead to declines in individual and family well-being (Belle Bullock, 2011). Many people experience feelings on self-doubt when they lose their job. â€Å"The average number of persons with psychological problems among the unemployed was 34%, compared to 16% among employed individuals.†(Paul, K. I., Moser, K., 2009) For some unemployed long-term have been known to experience extreme depression. Imagine working at a job for 7Show MoreRelatedIndigenous Australian Mental Health929 Words   |  4 PagesMR Hon Peter Dutton MP Minister for Health Australian Government Department of Health Sirius Building, Furzer Street, Woden Town Centre Canberra ACT 2601, Australia Dear Mr Dutton: Thank you for taking time to read my letter. As a nursing student of University of Technology Sydney, I studied contemporary indigenous subject this semester. 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My Experience At A Prison Facility - 1439 Words

I’ve always been interested in working in a correctional facility; I love the challenge of working with difficult people and using my knowledge in psychology to figure them out. I know from my dealings with inmates in the past in the clinic they love to try to manipulate things and you to get what they want. My challenge to myself was to try to figure out their lies and report them to the Doctor I worked with, I loved the puzzle of it. My other goal was to help them and use my nursing skills to the best of my ability to provide them with the best nursing care I could. My expectations for my clinical were a little influenced by watching Shawshank Redemption in what I was going to see in a real prison facility. I am expecting to see the inmates locked up behind bars most of the day and only let out for meals, and rec time, possibly for some work also. 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The Persistence of Memory free essay sample

Dali uses strange images, color, and shadows in The Persistence of Memory to convey an abstract view on dreams, time, and reality. Beginning in the 1920s the surrealist movement sought to present unreal and abstract representations of life by using elements of surprise and non-sequiturs. Dali’s The Persistence of Memory does just that. Perhaps the most recognizable and enigmatic aspect of Dali’s iconic painting is the assortment of melting, oversized pocket-watches. The first pocket-watch is draped over what appears to be a table. Growing out of that table is a barren tree trunk with a single protruding branch over which the second melting pocket-watch is draped. The final melting pocket-watch is draped over a strange, amorphous figure that appears to have an eye. The melting or â€Å"soft† character of the pocket-watches provokes much shock and confusion. The melting pocket-watches represent the uncertainty and irrelevance of human perception, specifically time. Similar to Einstein’s Theory of Relativity, Dali’s pocket-watches illustrate the superfluous nature of time in that although we as humans attempt to quantify it and understand it, time is actually a malleable function of surrounding phenomenon. Dali uses ambiguity in The Persistence of Memory to evoke feelings of anxiety in the audience. The foreground of the painting shows an amorphous creature with a liquefying pocket-watch draped over it. The figure appears to be somewhat animal-like and partially ethereal, as it seems to be slowly fading away. The perplexing identity of the figure serves to instill anxiety in the audience because of its somewhat realistic representation that is sullied with a twisted, dream-like essence. The disconcerting figure has a closed eye with long eyelashes and appears to be sleeping. This puzzling image represents the elusive nature of dreams and the way that dreamers can never fully or accurately recount the details of a dream. If we examine the background of the painting there is a barren expanse of desert with a shiny metallic table and a singular stone on the left side of the frame. The audience does not know the exact size of the metallic table because it continues off the frame. The unknown size of the table illustrates the fact that our idea of perception is actually vague and limited by our closed minded and one-dimensional desire to be completely in control of our surroundings. Dali provides no context clues as to the weather conditions of this dreamscape. There are no clouds, no snow, no heat waves, and no tumbleweeds blowing in the wind. Because of this, the audience does not know whether the environment is hot, cold, or in between. Dali uses this vagueness to instill anxiety in the audience caused by uncertainty and inability to control the surroundings. In The Persistence of Memory, Dali uses soft shades of blue, yellow, and brown to provide calming contrast to the feelings of anxiousness evoked by the irrational, disorderly, and paranormal aspects of the painting. The only object that strays from the soft colored motif is the bright orange pocket-watch on what appears to be a desk in the foreground. Not only does the pocket watch have a distinct color but it is also the only hard, non-melting pocket-watch. The orange pocket-watch, which is being swarmed by ants, represents the anxieties associated with the concrete perception of time like being late or getting older. Along the same vain, the orange pocket watch can also represent death and decay as the only factors of life that are not free of the irrelevancy of time. Dali uses light and shadows to evoke a dreamlike state of perception. In the background we see two tiny rocks, one in the shadows and one in the light while everything in the foreground is engulfed in shadow. The only other things that are in the light are the ocean and the craggy rock structure. Clearly, a majority of the painting is engulfed in shadow. This dichotomy between light and shadow represents the difference between conscious and unconscious perception, between certainty and uncertainty. Since a majority of the painting is consumed by shadow, Dali is implying that humans can barely be certain about their conscious perception. Alternatively, Dali could be using the light as a symbol of hope and certainty that is largely overwhelmed by the uncertainty created when humans attempt to fully understand and control their surroundings. The surrealist movement of the 1920s-1930s was largely based on the notion that excessive rational thought is a catalyst of conflict and war throughout the world. Salvador Dali’s The Persistence of Memory does much to reflect the anxieties and uncertainties of humans entering a modern era by exposing psychological truths using the vector of irrational and compelling images. The anxieties and uncertainties reflected in Dali’s 1931 painting are directly related to the uncomfortable era that straddles two world wars. This interwar period in which Dali created The Persistence of Memory was marked by much turmoil as Europe attempted to recover from the First World War. It was this dark era that saw a worldwide economic depression as well as the rise of Nazism. Perhaps more relevant to the life of Dali was the Spanish Civil War, which saw its beginnings during this fateful time period. It was these unsettling events along with other defining misfortunes of the interwar period that reflect themselves in The Persistence of Memory. At its core, surrealist art is meant to unlock the power of imagination and cause the audience to take a long and introspective look at what they believe to be the rational world and Dali’s painting does just that. Dali’s The Persistence of Memory has since become one of the most recognizable paintings in art history because of its incredible power to provoke deep contemplation on questions of existence, understanding and perception.

Shinto and Hinduism Ethical Traditions Essay Example

Shinto and Hinduism Ethical Traditions Essay A common denominator in all if not most of the world’s religions is the quantifier of an overarching ethical system, or singular belief that can summarize what a religion teaches. It is this ethos that is the underlying system of teaching practitioners the values of right and wrong, as well as how to discern between behaviors of the two.Theologists may often quote a parable like the Golden Rule, where the distinctive message is â€Å"treat others as you would like to be treated† and within the scriptures and practices of Hinduism and Shinto, there can be seen this common denominator. Whilst these two particular religions share common practices and beliefs, they are equally diverse and pragmatic in their value system. Both have origins rich in history and transformation through the centuries, however, each also remain loyal to their original ethics.Alongside Christianity, Islam and Buddhism, Hinduism is one of the world’s most practiced religions, whilst Shinto ha s taken its roots from its Buddhism cousin. It is perhaps significant that both religions have a parallel existence with Buddhism, and share some commonalities with the practice. Despite this, Shinto and Hinduism differ in their views of death and the afterlife, as well as the motive we may adopt to our here and now. Where one speaks of reincarnation and using compassion to guide our present life; the other speaks of being only within the present and appeasing those spiritual influences which may affect it. As we examine the ethics behind these two religions, we will understand the importance ‘death’ plays in their contrasting features.The complexities of Hinduism are highlighted by its pantheon. â€Å"Hinduism is the worlds third largest religion, involving one in every seven human beings. Unique among all major religions in that it does not proselytize, Hinduism also does not profess one right way, one set of beliefs, or one correct system of ethics† (Huyler, 2 001). It is a religion which is arguably monotheist and polytheist at the same time. Many refer to it as henotheistic – or one that believes in a singular God, but many deities are accepted as well. It is this pantheon which governs many tangible aspects of one’s daily life – such as wealth, health, power and education. Hindus believe in ritual and festivals honoring some of these deities, but in essence it is the celebrating of the two halves – light and dark, male and female – which is the root of these practices:â€Å"The combination of male and female energies in one goddess or god also is common in Hindu religion and is referred to as Ardhanareeshwarar. The complementary nature of the two energies is valued in Hindu society and is deemed essential for achieving balance within the gods and within mortals† (Polisi, 2004).From morning rituals, to festivals such as Diwali and Holi, Hindus celebrate the divine through this co-existence and e quality, in a country where â€Å"countless millions pray to the rising sun, considered masculine, while standing in or pouring water, viewed as feminine. In acknowledging the two, they also acknowledge the One, for in Hinduism the supreme deity is the absolute complement of oppositesdark and light, wrong and right, good and evil. By beginning each day in such ways, Hindus attune themselves with the universe and validate their place within it† (Huyler).Aside from this acknowledgement of light and dark, there are three basic beliefs, or laws to Hinduism: Dharma, Karma and Samsara. There are many others, but it is the fundamentals of these particular three which lie at the basis of the ethics of Hinduism, and play a significant contrast to those of Shinto. In its simplest terms, Dharma is the act of following one’s duty or destiny in life. How we go about this, by our actions and their consequences are reflected in Karma; whilst the cycle of life and death, or reincarnat ion, which this might procure is our Samsara. If someone has lived a bad life, or one filled with negative actions, then they are believed to reincarnate as something lower – like an insect or beast – as punishment. (Current, 2003). Hindus believe in the existence of the soul, and it is this that moves from one lifetime to another:;â€Å"The outer or gross body (skin, bones, muscles, nervous system, and brain) is said to fall away. The subtle body sheath (composed of karmic tendencies, knowledge, breath, and mind) that coats the jiva, or psychic substratum, also begins to disappear. After death the jiva initially remains within or near the body before it completely departs from the body to eventually enter an otherworldly reality conditioned by one’s susceptibility to earthly sensual cravings. When these cravings have ceased, the jiva enters a temporally blissful existence until, at a karmically determined time, it takes on a new physical body and is reborn.â⠂¬  (Kramer, 2003).;The ultimate destination in this cycle of reincarnation is a final unity with the Supreme Being, or the god Brahman. Ideally one who wishes to achieve this state must continue a life of good Karma in order to continue reincarnating up the ladder, rather than down it. It could be argued that this belief is similar to the Shinto belief of living in the present, but in contrast, Shinto do not believe in reincarnation, nor reflect too deeply on the afterlife, merely on   the existence of the soul.Shinto was once considered the state religion of Japan, until after World War II when it was ‘downgraded’ to a popular religion. The traditions of Shinto remain evident in Japanese culture, however, with many festivals, holidays and rituals still revered and celebrated by the population. Unlike Hinduism, Shinto beliefs surround not a singular God or pantheon, but are more centered towards the soul, or animism. Practitioners concentrate not on living a doctrin e for a better afterlife, but rather on one that rewards in the present and current life.Without a set dogma, Shinto has picked up concepts over the centuries from neighboring religions, including Buddhism, and as evolved into a set of rituals and ideals that holds nature at its highest accord and able to affect kami, or spirit as equally as a person or emotion. Shintoists do not outwardly profess their beliefs, but rather live by their creed. Rituals often blend nature and kami together, as is described of the festival of Kangensai, or wind and string instruments:â€Å"This festival is an uncanny blend of boldness and grace, nonchalance and rigour. At its heart stands the image of a shogun at the height of his power, faced with a fading destiny and the yearning to perpetuate the golden age of the Heian.† (Takenishi, 2001).As Hindus believe in Karma and living through compassion and good actions, Shintoists hold purification and purity in the same light. There are elaborate r ituals and rites governing purification, some involving holidays and certain kami, whilst others are as simply adopted in daily meditations and rites. The concept is the same, however, in that to be cleansed of negativity and impurities, is to give way to positive influences in one’s life:â€Å"No moral notion of sin exists in Shinto. Death is not the â€Å"wages of sin†, that is, the outcome of evil-doing. Rather, because purity is valued above all else, evil is defined as that which is â€Å"pollution†. The primary pollutions are sickness, blood, and death† (Horton, 2003).Theologists will argue that Shinto and Buddhism are strongly weaved together with many beliefs being shared or adopted by one or the other. Japanese society does not try to untangle the two, as one may distinguish between sects of Christianity instead; Japanese culture passively adopts rituals and practices of each. It is this peaceful combination which is similar to Hindus belief that no religion is or can be considered wrong or incorrect, but rather to be accepting of all belief systems and deities.Since Shintoists do not believe in an afterlife, or actively have a dogma which has a pronounced ritual of death, it is not uncommon to see the deceased become kami, or be revered as kami. â€Å"Occasionally deceased people have become kami, when the deceased were thought to be angry with the living or because of the circumstances surrounding their deaths† (Horton). Such examples include a political activist who was exiled, then later ‘pacified’ with a shrine because of his association with natural disasters occurring in Japan.Perhaps the significant difference between Hinduism and Shinto lies in the power the afterlife has in a practitioner’s daily life. Where Hindus live this life in good faith and strive to have good Karma in order to reincarnate favorably, Shintoists work and acknowledge the influence of kami on this lifetime and to aff ect their current life, instead of one they have no surety of knowing exists. Despite the belief in reincarnation, the affect Karma has on a Hindu’s life results in the same as a Shintoist. Both strive to lead good lives, or follow their Dharma – arguably this means both will act with good intentions and compassion if for different reasoning. Neither will condone violence as a means to a good life, and in both, there is a moral objective to retain a set of principles that involve compassion and tolerance.It is perhaps notable that both religions are not strictly monotheist, and this could be a factor in their passive natures, yet violence has been an inherent part of their histories. It has been suggested that â€Å"for believers these wars are situational moments of divine-human cooperation, a type of sacramental action performed in accordance with transcendent goals and in the service of justice, peace, and human redemption† (Burns, 2006). In modern times, bot h Hinduism and Shinto have shown more compassionate faces when it comes to religious tolerance, yet in Japan in particular, there is a collision of state and belief, as many would like to return to a greater emphasis of the Emperor within Shinto customs, rather than the passive nature the religion has reverted to in recent centuries. Shinto in particular has grown into various sects, whilst Hinduism remains effectively the same – despite development of dogma over the centuries. Both religions however have a strong tie in Buddhism, sharing similarities or histories. The Hindu concept of Samsara is evident in Buddhism; and Shinto was greatly influenced by the emergence of Buddhism in Japanese society.Religion is predominantly finding and adhering to beliefs which better one’s life, and follow a dogma we can agree with. From a Jungian perspective, â€Å"it is rather the sum total of conscious and unconscious existence, or the God within us. To assert that one knows God a nd that this knowledge is absolute and objective is to identify with ones subjective experience† (Burns).   Through meditation and ritual, and their reverence of Kami and nature, Shintoists are able to acknowledge their self. Hindus, in turn, utilize a dogma where there Dharma and how they achieve it is how they inadvertently assert the ‘God within’. Both are religions which look to how action affects life and how one conducts themselves, rather than teaching through fear and parables of the past as are seen in other religions. The commonality of these religions is that they echo what Jung believed was the path needed for mankind to achieve a higher level of consciousness:â€Å"Jungs words, written more than fifty years ago, speak prophetically across the decades: The only thing that really matters now is whether [humanity] can climb up to a higher moral level, to a higher plane of consciousness, in order to be equal to the superhuman powers which the fallen an gels have played into [our] hands.†(Burns).Despite their fundamental differences, Hinduism and Shinto are religions who share an ethical centerpiece in Buddhism, and the simple belief that good action, will affect greater than causing harm, or ill-will.In examining the background and winding histories of these two religions, it is easy to see how they share a common creed in â€Å"do unto others as you would have done to you.† Shintoists do not hold it in high regard to take another’s life, whilst Hindus believe in Karma affecting their journey to transcendence. Whilst both share ties with Buddhism, Hindus believe in a structured pantheon as well as one God being overruling all. They are accepting of other belief systems, and prefer to believe in the affects of both masculine and feminine, rather than just a singular composite having more power in the universe than another. Shintoists also believe in such a dogma, except they see the relevance of purity and impur ity affecting the kami, or spirit, rather than both having a place in this world. Purity and cleansing rituals have a deep root in Shinto rites and impurities such as pollution, sickness and decay are things which are unwanted and of negative influence. These negative influences, in turn need to be affected or the associated kami appeased, in order for them to go away.Religion is a personal concept and one that also creates divides, as equally as it breaks down barriers. Religious ethics often follow a similar vein when it comes to how one should lead their life – regardless of a belief in the afterlife or not. Despite their contradictions to one another in concepts of reincarnation and acknowledgement of masculine-feminine opposites sharing a place in life, Hinduism and Shinto beliefs still share common ideals in how to conduct one’s life, as well as how to achieve final transcendence.;