6 Tips for Becoming a Great Administrative Assistant

6 Tips for Becoming a Great Administrative Assistant Working as an administrative assistant can be an exciting job with many different duties. Employers seeking an administrative assistant look for certain talents and attributes to pick the right individual for the job. Learning a few tips to become a great administrative assistant makes your work easier and puts you in the spotlight for potential raises and a higher standing with your company.Fine Tune Your Skills With AppsThe ability to use Microsoft Word, Excel and Outlook is a given when working as an administrative assistant. However, increasing those skills adds to your professional abilities. For example, by learning how to make a PowerPoint presentation and having the ability to use other apps that are useful to the company, you increase your skills and your worth as an administrative assistant.Heighten Your Communication SkillsExcellent communication skills within the office environment is necessary to be a successful administrative assistant since this individual is often the first one approached with questions. Frequently, the administrative assistant writes letters, memos and handles correspondence. The use of proper grammar and punctuation can benefit from taking courses to improve writing skills. In addition, an administrative assistant deals with the public and is often the first contact with a client. The ability to handle communication needs and service to the public is a measure of an administrative assistants ability to do a superlative job.Work on Your Organizational SkillsThe organizational skills of an administrative assistant are important because you have to lay your hand on a document or file quickly. Finding an organization system that works well for both executives and staff is important. Ensure that calendars and work are kept up to date and proceed on schedule. The additional ability to foresee what needs attention next helps ensure that work gets done in a timely manner and helps your boss free more time for other concerns.Learn How to Oversee the Office EquipmentIt is important to an office that computers, copiers, fax machines and other equipment are operational and in good working order. The administrative assistant can have the duty to ensure that equipment is repaired. In addition, supplies needed to run the office, from copy paper and ink cartridges to writing paper and pens, are the responsibility of the administrative assistant. Keeping a close eye on inventory and reordering when necessary ensures that the office will continue to run smoothly.Display Your Leadership AbilitiesBesides the qualifications on your resume, having experience outside the office shows that you have an interest in learning and are a team player. Professional organizations and work as a volunteer looks good on a resume and shows your commitment to professionalism.Act in a Professional MannerAlthough you probably have a friendly relationship with your co-workers, it is important to remember that you are in the office to do your jo b and a serious attitude toward work is expected. Maintaining a professional demeanor, avoiding gossip and keeping quiet about company business is a vital quality for an administrative assistant.If you are looking for administrative assistant jobs, turning to TheJobNetwork is a great first step toward getting a job as an administrative assistant. This platform lets you enter your qualifications and the job you want. Working 24/7, TheJobNetwork searches all applicable positions, ranking them as to your preferences. An email is sent to your mailbox when a job is located and lets you apply in a timely fashion.

Paper subject leadership and the topic about king abdullah the king of Research

Subject leadership and the topic about king abdullah the king of saudi arabia - Research Paper Example Saudi Arabia is one of the lucky countries in the Middle East since it has escaped many tribulations that are normally associated with other countries such as Afghanistan, Palestine and Iraq. However, the country is not where it is today through simple luck. Much of the credit for getting where the country is today goes to the leader himself, King Abdullah. It is impossible to talk about the all that King Abdullah has achieved as a national and international leader without touching on his leadership qualities (Sobhani 12). When King Abdullah came to the throne, he inherited a country that was sharply divided into two between the radical fundamentalists and liberal modernizers and reformists. Adaptability/flexibilityis one of King Abdullah’s strengths that have seen him lead the Saudis to their present prosperity, even when they are surrounded by politically and economically unstable economies. King Abdullah was able to adapt to the sweeping change around him a fact that enable d him to keep his country together (24). He was also able to adopt western technology in order to enhance the quality of life of Saudis. The King flexible nature has seen him enhance the rights of women and children in a society where women re not worth much (Reed and Lange 109). It is common to find in many cases that women in the Arab world are normally forced to take a backseat in every aspect of life. However, due to the King’s flexibility and open-mindedness, the women in Saudi Arabia are able to enjoy the same previledges as men. This has seen many females get access to education and political opportunities, something that was almost unheard of before (Reed and Lange 102). Any good leader must chow assertiveness in everything he does. By being assertive a leader is able to offer strong leadership even in the face of hardships and upheavals. In a country that has many desponded voices, a certain level of assertive leadership is necessary to ensure that things do not boil over to a level where it might become difficult to contain. King Abdullah’s assertiveness has enabled him to keep extremists such as Al-Qaeda and the Taliban outside his country’s borders. The king’s assertive nature has also seen him approach the issue of development with a strong hand which has endeared him to his countrymen and to the international community at large (Sobhani 33). Although he has opened up his country to develop using western aid and technology, King Abdullah ahs had the foresight to be assertive enough to retain the sovereignty of Saudi Arabia. Many Arab world countries have fallen to the pressures of the west due to weak leadership that is normally devoid of assertiveness. King Abdullah is also selfless and compassionate. He is one individual who has the capacity to put aside his interests so that he can serve other people. Whenever there is a problem in any of the neighboring countries, King Abdullah is normally the first out there offeri ng whatever kind of help is available at the time. Many times, the king has used his position as the Saudi King to engage in constructive talks among difference nations in order to bring about peace and understanding (Oxford Business Group 93). King Abdullah is not a despot King like many would like to believe. Since he came to the throne, Saudi Arabia has developed into one of the most vibrant democracies in the Arab world

MGMT458 U3 DB Research Paper Example | Topics and Well Written Essays - 250 words

MGMT458 U3 DB - Research Paper Example Harsh economic shifts lead to collapse of numerous businesses; thus, loss of human capital. Tough competition also plays a huge role in human capital retention (Baron, 2007). If the company’s HR cannot devise programs and incentives that maintain their main employees, most likely they will be attracted to performing companies that require their skills. Internally, the compensation policy of a company will either attract or discourage the human capital (Baron, 2007). If the compensation policy and structure do not favor the employees, they are likely to leave and look more benefits from another employer. The relations as designed by the HR department determine the retention of human capital (Baron, 2007). If the HR department is not keen on training their employees on proper relations among the staff, divisions will exist; thus, high levels of staff turnover. The HR department must also ensure that they allow for collective bargaining so as all employees are represented (Baron,

South Africa Assignment Example | Topics and Well Written Essays - 1500 words

South Africa - Assignment Example In the marketing strategy, there should be the classification of the various groups who are separated by certain noticeable aspect that are peculiarly looked into for one to cut a niche in meeting every requirement of the targeted group. In doing marketing for their products then, the organization in South Africa has to consider several aspects that create distinction in the targeted groups. Amongst the main aspect that bring about difference in taste and preference that should be paid attention to includes geographic factors, demographic or the socioeconomic factors that considers occupation, age, gender, income, house hold size, and education. There are also the psychographic issues that looked into values, lifestyles, and attitudes. Behavioral segmentation also deals with such issues like degree of loyalty and occasion. One needs to understand South Africa in the context explained above in order to make reasonable influence in the marketing of a product; otherwise, the strategy wi ll not be productive ultimately. Competition In business, competition is obvious and it takes different perspectives, which include pricing strategy, packaging, and availability to the customers. In addition, other initiatives can be taken by the different manufactures that would put them ahead of the pack in galvanizing the available market for the supplementary products. To achieve this, organization needs to put extra efforts in making their products stands out in all aspects that may influence customers to opt for their products. A simple business strategy can be a competitive advantage of one company over the rest and it might make it thrive in a fiercely competitive landscape (Hawkins et al 77). In order for a business to thrive in such business environment, they have to understand the market dynamics the SWOT their main competitors so that a more conclusive approach can be taken in curving the market loyalty. If a business cannot keep with the competitors new approaches, it m ay be at risk of collapsing, the essence of business is to ensure that you cut yourself a niche in the thick of competition through the strategies following research about the market trend and progress. A business has to ensure that they understand what the customers want and that they can produce them and possible dictate what they should have. For a business to remain vibrant, it has to be full of a team that analyzes the needs of the customers and the development of the competitors so the at all the time, they can keep their competitors under checks. Distribution of Product Once the manufacturer produces the goods, they are destined to be conveyed to the final consumers through varieties of means. The choice of the distribution model is one of the most important decisions that a manufacturer should opt for in order for the realization of the expected sales. A legion of factors informs the choice of distribution mode in order to ensure maximum populations are aware of the existenc e of the product. For instance, distribution of a new product in the market may not take the normal channel that are taken by the established products that in most cases assume the conventional chain of good moving down through the whole seller to the retailer and finally to the consumer. Contrary to this, a new product always needs agent that would be paid on the commission, this is because the products needs to e demonstrated and advertised to the customers before

Early childhood care and education

Early childhood care and education The purpose of this essay is to first of all analyse the historical and political underpinning of social injustice of early childhood education. Then, I will define cultural identity and demonstrate awareness of the ways in which childrens cultural identities impact in both their access to early care and education and any benefits they may gain from it. Then I will examine my own practice in order to address inequalities there and finally critically evaluate a wide range of research related to this topic. Early childhood care and education has apparently been based on an important topic such as social justice. It has mainly focused on children from poorer backgrounds, and been directed by two theories right from the beginning. The first is that the home is the main environment for care and education of children to occur, this is provided by the parents, siblings, relatives and family friends. The second option is an early years environment where children are taught through forming positive relations and learning experiences which will help them to be good and law abiding members of their society. Nevertheless, because the perception of the poor was that they were not just coping with poverty; they were also thought of as been deprived of their social and cultural aspects of their lives. This instigated the provision of nurseries outside the homes with the view of providing quality care for the children (Bloch, 1987). According to Cater and Goodwin (1994) there are three paradigms which have to be considered when exploring the social, economic and political history of early childhood care and education? These are the inferiority paradigm; the deficit or cultural deprived paradigm; and cultural difference paradigm. The inferiority paradigm is based on speculation that a certain race is genetically and biologically inferior to the white race. The culturally deprived paradigm is composed of racial, cultural, linguistic and socioeconomically diverse people to a white middle-class. The cultural difference paradigm is based on the influence of cultural differences on the lives, experiences and identities of diverse groups in ways that make them very special. All three paradigms have contributed to the preparation and running of the early years curriculum and early childhood policies. The inferiority paradigm was evident in the 18th and 19th century when the curriculum focused on spiritual salvation and moral development during Sunday schools, infant and primary schools where the poor and deprived children attended (Bloch, 1987; Nourot, 2005). This was to mould and shape the children to be law abiding citizens as those in charge of the institutions felt the mothers were failing them in their nurturing. Church missionaries funded crà ¨ches to assist the influx of immigrants from mostly Africa. In addition, Tyack (1974) informs us that these early years settings were run by rich white business men who held a view of certain morals so they used Christianity to glorify the study of values of dead rural traditions. The 1960s saw the war on poverty as a sign of the culturally deprived paradigm. This was because sociologists put forward a suggestion that it was in the best interest of the child to gain experiences at school as the home environment was not conducive. They therefore proposed that educators should create experiences in schools that would counter the effects of deprivation Cater Goodwin, 1994, p. 298). The cultural difference paradigm was picked up on by scientists in the early to mid 20th century. They raised issues to the fact that being of colour does not mean one is mad, but they are aware of the importance of their beliefs that clearly defines their culture. Multicultural education and the means of teaching cultural awareness are examples of cultural difference paradigm. The two actions did awaken practitioners in the field of childcare with regards to the awful treatment the children of colour have endured and that by accepting and bringing together their culture into the curriculum can improve and benefit them in their learning and achieving success (Carter Goodwin, 1994). Consequently, these paradigms have influenced development and how services are offered to children today. Needless to say in the 21st century the effect of childcare though is child- centred, there is still interest on the disadvantaged who need policies to improve their lives, hence the Green Paper Every Child Matters (DfEE, 2003b). This is to ensure every child reaches their full potential by being safe, enjoy and achieve, economical well being, make a positive contribution and being healthy. Furthermore, the introduction of the Special Educational Needs Code of Practice and Special Educational Needs and Disability Act ( DfEE, 2001) which deals with identification assessment and provision in the early years education settings all of which are expected to have regard to the Code of Practice. Another policy which has swept the UK by storm has been from the influence of Reggio Emilia from Italy and Te Whariki from New Zealand which has had some influence on the Early Years Foundation Stage. More so the Te Whariki as it also a government led initiative intended to work with children of diverse groups. Its take on holistic view of the child and empowerment of the child and family and the fact that the family is at the heart of the well-being of the child has captured the mind of the UK government as they seek ways of improving childcare and education in Britain. Britain is and has always been a multicultural society, which is evident as before it became United Kingdom. The history of slavery confirms that Africans were in Britain before the arrival of the Anglo-Saxon (Fryer, 1984). India was also associated with Britain over 10,000 years (Visram, 1986). Due to mass immigration from many parts of the world children come from diverse backgrounds into nurseries and schools. It is therefore very important that practitioners first of all learn to respect these children and then teach them to respect each other irrespective of disability, gender, skin colour, religion and beliefs or economic background. It is crucial that practitioners see children as part of society because they are vulnerable and need adults to care for them, value and protect them. This can be addressed when early years practitioners work in partnership with parents. The research of Siraj-Blatchford (1996) for the United Nations Educational, Scientific and Cultural Organisation (UNESCO) believe in schools having close contacts with parents. In my previous school, we made home visits before the children start in order to meet with the parents of the prospective child and the rest of the family. This is an opportunity to chat informally and gather information about the child, likes and dislikes in terms of food and things they like to do or not, as well as any medical concerns, dietary requirement and many more. It is also an opportunity to learn about the childs culture and language used at home and to make an initial assessment of what they are capable of. Above all this is the time when the practitioners and parents or carers establish mutual trust and identify any infringing barriers which can upset the childs development. Even though the nursery has an open-door policy for the parents to visit whenever without prior arrangements, if they take the initiative unannounced the teacher in charge gets cross which instantly creates a barrier and it goes against the policy. According to research children learn about their feelings from the way people treat them. If children are treated with love and respect, they gain a positive feeling about themselves and like to please the adults in their environment and work hard to be successful. However, if on the contrary they are treated poorly or know the adults in their environment do not appreciate their presence, they will feel down and have low self esteem and not make any attempt of striving to achieve anything in their lifes but see themselves as failures. This is in relation to my presentation regarding is my setting inclusive of children with social emotional and behaviour difficulties. Before children start nursery or school they have developed a culture in their homes where customs and traditions have been part of their lives so as practitioners we have a duty to know of the various cultures they come from. What is culture? It is about attitudes and values underpinning patterns of tradition and custom which determines everyday aspects of life, such as: role of men and women, bringing up children, language, how we eat, wash and care, furnish homes, religion, dance, music, art, literature, festivals and attitude to death and dying (Griffin, 2008). As culture is of great importance to the children and their families, we can unconsciously or without thinking create problems for the child through ignorance of the exact details regarding maybe their religion and other aspects of their culture. Therefore, we as early years educators have to be aware of the legislations and guidance which set out the framework of our responsibilities. An example is the Race relation Act of 1976 which is aimed to protect people from being discriminated against. Next, is the Childrens Act 1989 and Care Standard 2000 which set out for the registration and inspection of early years provision. The Equality Act 2006 made it illegal to discriminate in providing services based on the ground of religion. Subsequently, the Childcare Act 2006 requires an effective implementation of policies on equal opportunities and how a nursery is advocating diversity and differences. Children have basic human rights which according to Maslows hierarchy of needs are food, water, shelter, love and care, safety and protection. Because children have not got a voice they need other forms of protection as they are vulnerable and unable to ensure those who care for them take the responsibility to keep them safe. Notably the UN Convention specifies the rights of the child with regard to childcare and education that, children have the right to be with their family or those who care best for them, to provide enough food and clean water for their needs, adequate standard of living, health care, to play, kept safe, special care and training, not used as cheap workers or soldiers and to have a right to free education. In order for children to learn and develop well the provision has to adhere to standard 18 of the Guidance to the Standards for the award of Early Years Professionals Status (EYPS) which states that; EYPs commitment is to having strategies in place to meet the needs of all children, advocating for and upholding their rights and actively promoting equality of opportunity and anti-discriminatory practice. These are key to improving outcomes for children. In support of children to have admission to a quality provision there has to be equality of opportunity policy in place which will outline the admission criteria. This means opening up the right of entry for every child and their family so that they can make a full contribution in the educational settings. It is therefore important for practitioners and early years workers in every establishment to work according to the principles of equality and inclusive practice; these should be at the focal point of every setting. Seeing that early years workers are responsible for ensuring equal opportunities within their educational settings, it is very important that we support the children in our care to have the need to feel they belong in the nursery, as it is often the first establishment the child joins. Subsequently it is fundamental that the families are made to feel welcomed and to experience a sense of belonging. The Early Years Foundation Stage (EYFS) say, All families are important and should be welcomed and valued in all settings. In practice this is evident on entering the main entrance of the school I work at, there are displays of welcome posters in all the languages spoken by the children who attend. There is always a member of staff to greet the children and their parents on arrival; this gives them an opportunity to discuss any concerns or a share interest of their child. Equally during registration the children are encouraged to respond to their names in their first language. Furthermore, the school encourages parents of children in the upper years to befriend the newly arrived through the organization of coffee mornings or after school activities. This is organized by the EAL (English as an additional language) teacher. Due to the diverse and multicultural society we find ourselves in it is important that we all learn to appreciate, understand and respect the different cultures and religions these children and their families bring to the school or nurseries. We need to reflect on the various cultures and a multilingual approach in the environment the children are in. A typical example is that of my school where there are displays on the walls in the hall of flags of the various countries where these children come from. Similarly each child in the school has painted their portrait along the corridor which depicts the diverse nature of children who attend the school of their uniqueness and individuality. Each day of the week has a specific music played as the children enter the class to associate it with which day it is. On every Monday the music played is Disney, Tuesdays is Caribbean, Wednesdays is Classical, Thursdays is Asian and Fridays is African music. Also in the home corner of the nursery are dressing up clothes from different cultures, variety of food from different countries as well as pots and pans, chop sticks, wok, calabash and many more artefacts of other cultures. Children who are Bilingual are supported through the use of Makaton, Pecs and picture time tables, object of reference and use of key words from their first language by staff. The nursery has cookery sessions once every week where by the children are introduced to food from around the world. During the month of the Chinese New Year the children visit the Chinese supermarket to purchase the cooking ingredients required to prepare a stir-fry, which is a type of dish from the Chinese community. In the shop the children get to experience all the different vegetables and fruits that come from China. The school supports the various cultures in the school through celebration of festivals. During the festival seasons the school and nursery participate fully by engaging the children in various projects. Two years ago when we had some children from the Chinese origin in the school, we put on a show of a dragon parade around the school grounds. There was a build up to this occasion as the children made and decorated the dragon. Parents were invited into the school to tell stories about the celebration of the Chinese New Year and support the children with art and craf t, and read a story in Chinese during assembly. Last year all Waddon schools celebrated black history together, with each school choosing an activity to plan and execute. The representatives of my school chose to prepare food with the children to give them the experience of some African dishes. Some of the schools did art and crafts, whilst the others engaged in African dancing. A member of staff read an African folk story to the children during assembly. I was selected along with a colleague as are both from Ghana, to organise the cookery session. It was great fun as the children engaged in the activities with excitement. This took place in the hall because there were more children to accommodate. Nearly half the group were from either from Africa or the Caribbean or of mixed heritage, they felt confident to discuss the dishes which they were familiar with, with their peers. I feel this type of initiative brings everybody in the community together and broadens the childrens horizons as the activity involves hands on. However I fe el that a similar activity should be provided for the other cultures so that the children do not perceive that one culture is more superior to the other. Although the nursery I work at is part of the school, it for children with special educational needs, their abilities vary from physically able to wheel chair users. The children are taught to value each other and those more able bodied are challenged with responsibilities to support the wheel chair users. All the children have access to the same activities however there are differentiated to accommodate the needs of every individual child. During physical education, children who are not mobile will be assisted in floor activities such as bouncing on a ball or gently rocked in a fabric or receive exercise prescribed by Occupational Therapists. According to the Early Years Foundation Stage, Every child is a unique individual with their own characteristics and temperament this relates to a particular child who was expelled from a day nursery he attended prior to coming to us. He was deemed challenging, a danger to himself and his peers. When the other members in my nursery read his report and made a home visit they built up misconceptions that he would be a challenge from the behaviour they saw. However, after making close observation of him I realized what he needed desperately was lots of emotional support. This could be because there was problem at home as well as been told off by practitioners who did not see his needs but just thought he was a liability, not forgetting their attitude toward him may have made him feel insecure and that the only way he knows how to get attention was to be on his worse behaviour. The nursery worked with him to gain back his confidence and self esteem through listening to him, acknowledging his needs and making sense of his gestures and providing him with the right support he needed. In a matter of weeks this child had gained self esteem and now imitating the role of the teacher caring for his less mobile peers. He is now a competent signer as can now make his needs known through that instead of exhibiting negative behaviours. Language is a powerful tool, in order for practitioners to use a language which will rid us of discrimination and prejudices we have to turn to the work of theorists to assists us to reflect on our practices. The work of social justice enables us examine the way we use language and that of our colleagues to bring about fairness in our settings. This will require equal treatment and devotion on the part of every practitioner as well as to be able to reflective on incidences which otherwise could have being tackled better. How would you feel when you have a strong feeling of someone not liking you and whisper remarks to their colleagues about you or make unconscious gesture? Dont we have an ethical obligation to these children? Or think for a moment how they feel? As practitioners we must always strive to show dedication in our roles by promoting social change in using language of fairness and respect then we will be providing a safe environment for the children in our care. Notably Fe nnimore (2005) brings to our attention that language is undoubtedly a very powerful instrument for social justice which is at the hands of every early childhood practitioners. The placement where I am doing my work placement has nearly half the class of black African and Caribbean origin; however the employed staffs do not reflect the community. This does not matter if they are working with the children to reach their full potential. Even though all the children seem to cope, I have noticed the children of colour were missing out on a role model. This is evident as when I am there, some of the children of colour come to me and request to play with me most of the time. Furthermore, I have realized the books and puzzles do not reflect the community either. This is a big surprise as the manager has children of mixed race which should give her incentive to providing the nursery with a wide range of books and wide range of resources. Alternatively, I am impressed with other aspects such as the stock of African drums which was supplied to the nursery through a form of grant. However, to my dismay the staff will not join in play with the children, even though each and everyone have been trained to use the drum. Similarly, I feel that some of the employees are not devoted to the roles as they spend most of their time chatting amongs t themselves. The only interaction I have witnessed is during focus activity, when they have to tick boxes to evident an accomplishment. I do not feel they treat their jobs seriously; instead they treat the nursery as a social environment. According to Vygotsky children learn with the support of an adult or an older child who foster the development of knowledge and ability to interact which will benefits the child. Nevertheless children in the nursery are left on their own to explore by themselves. The only contact these children receive is during activity sessions which are very brief. I have also discovered that these children are not encouraged to take risks during play as they are quickly stopped by the staff. The EYFS on the other hand says that children should be given opportunities to take risks and make mistakes. In order to provide a successful inclusion of children, there has to be an intervention which will take on board the holistic needs of children as well as working in partnership with parents and multi-agencies. Most importantly there has to be adequate training given to the staff, the ratio of children and practitioners has to be considered carefully, enough provision of necessary resources and equipments, but above all everyone willing to commit fully in their roles and to work as a member of a team. Inclusion is possible if we all discard prejudice and embrace everybody irrespective of who they are. Research from the UEA and NCB (2007) and Edward et al (2006) have provided evidence to support that Childrens Trust Pathfinders and Childrens Fund interventions have produced better inclusion of young people with disabilities through fun and safe places to interact, resulting in increased sense of community among the children and young people as well as improved access to schools, mainly for refugee and asylum seeking children and a reduction in children taken into care. The other strategy which is early intervention means when problems are detected in its earlier stage, it is dealt with promptly. This can be related to the child who was expelled because the staff did not work hard in finding what issue he had which made him behave the way he did. But once identified he is one of the loveliest children I have known. In conclusion I have explored the history of multiculturalism in Britain and the research paradigms that have underpinned early childhood education. Equally I have explored practices in my previous employment as to how policies are affecting the settings or not.

Media Violence - Cartoon Violence and Violent Children :: Argumentative Persuasive Topics

Cartoon Violence and Violent Children With the recent increase in violent crimes committed by children, adults have been looking for answers to what causes children to commit these acts. Researchers have performed formal studies, and other approaches have been taken to answer the question. Their ideas and perceptions have strayed far and wide, looking for a suitable answer; one such answer of the many they have uncovered is television, but especially television geared towards children: cartoons and animation. In recent years, animation has taken a more openly violent twist during the same time period that the unique and varied forms of Japanese animation have come to America; both have raised many parents' eyebrows as articles and media coverage portray both, but especially Japanese animation, in a harsh and unfair light, depicting all series and movies as violent and only fit for mature audiences. The adults' perception of animation varies greatly from the children's perception, as many factors, such as media depictions , personal opinions, and even the standards of cultures, come into play on the decision of what is suitable for younger viewers. While it is not the first medium ever to reproduce violence for entertainment, television has certainly been the most notorious. However, television stations "do not air violence because they want to. They air it because that is what sells. The blame is upon ourselves for the large volume of violence, since they are merely responding to what we want" (Kim). This love for violence has filtered into nearly every television show aired currently. Virtually every television station airs shows, either live action or animated, that involve the characters fighting, arguing, or just acting in a malevolent way towards something or somebody else. The news always carries stories of what crimes have been committed during the day, daytime talk shows and soap operas often involve fighting and conflict, and even children's television is starting to take a more serious, mature twist in its presentations. Shows such as the live action series Mighty Morphin' Power Rangers have been called into que stion because of the numerous fight scenes and injuries that they depict; however, Power Rangers is one show that does provide a message to children at the end, informing them that the fighting is not real and that they should not imitate the Power Rangers. Despite this warning, children do imitate their heroes, hoping to emulate them and be able to stand as strong and powerful as they do.

Human Nature: a Contested Concept Essay

Are we inherently good or bad? Are we driven by reason or emotions? Are we selfish or altruistic? Is the human mind malleable or predisposed? These questions are highly contested and the answers to them far from clear. This is due not only to the array of different perspectives on human nature, but also to seemingly contradictory evidence. We need only scratch the surface of history to find confirmation that humankind is capable of incredible cruelty and violence. In Ancient Rome, for example, entertainment was provided by forcing people to fight animals and other human beings – often to the death. If this seems barbaric in the extreme, we thankfully also find tales of tremendous bravery and what would seem to be altruism. Today, unsung heroes risk their lives every day to save those of complete strangers. In short, the picture is a mixed one: â€Å"We seem to be part angel, part demon, part rational, part animal, capable of great glory and great tragedy†. 1 Indeed, the notion that human beings are part angel, part demon echoes Aristotle’s (384-322 BCE) conclusion that he who is content with his solitude must be â€Å"Either a beast or a God†. 2 Whether we are by nature good or bad is a central question in the debate on human nature. Philosophical as well as religious and spiritual traditions have answered the question in different ways. Thomas Hobbes (1588-1679) believed that humankind is driven by the passions or instincts linked to self-preservation. 3 Jean-Jacques Rousseau (1712-1778), by contrast, argued that human beings are by nature good and that any vices that they may have are attributable to the corrupting influence of society. What makes human beings distinctly â€Å"human† is their capacity for reason. In the Old Testament, humankind is portrayed as created in the image of God and, thus, inherently good. However, both Jews and Christians are in agreement that human beings fell from grace by failing to refrain from eating from the tree of knowledge of good and evil, which left them adrift, alienated from God and in need of salvation. 4 12 NAYEF R. F. AL-RODHAN Another question that recurs in discussions about human nature is whether we are driven by emotions or rational thought. A major concern here is whether reason plays a role in our moral judgements. If so, do we engage in conscious reasoning before pronouncing a judgement or after the fact? David Hume (1711-1776) was the first modern philosopher to argue that we make moral judgements on the basis of emotional responses to situations or scenarios. Immanuel Kant (1724-1804) held a different opinion. He argued that we make moral judgements through a process of conscious reasoning. 5 In Kant’s view, the evolution of humanity had followed a progression from being motivated by animal instincts to being driven by reason. For Aristotle, too, human beings are capable of living a â€Å"good† life by employing reason. Plato (427-347 BCE) held that human beings are driven by both passion and reason. How can we reconcile these seemingly contradictory faculties? Those who place greater emphasis on passion and survival instincts, such as fear, greed and sympathy, regard our biological heritage as more important than the environment in which we grow up, whereas those who give greater priority to our capacity for reason tend to attribute greater significance to culture and education or innate capacity – those things in the social world that shape the way we think and behave. Whether we are primarily motivated by basic survival instincts or by the environment is central to conflicting views on the question of free will and determinism. The question of how free humanity is to change its nature appears time and again in discussions. According to John Locke (1632-1704), people are free to conduct themselves in accordance with the laws of nature. In this view, nurture is more important than nature in shaping our behaviour. As is mentioned above, Plato occupied the middle ground. While human beings were believed to be the product of their biological heritage, the environment was thought to play a predominant role in influencing behaviour. Existentialists, such as Jean-Paul Sartre (1905-1980), Soren Kierkegaard (1813-1855) and Friedrich Nietzsche (1844-1900) argued that human beings have a radical free will – according to Sartre, â€Å"Man is condemned to be free†. 6 At the other end of the spectrum, Hobbes holds that it is nature that is the driving force. 7 Others would argue, however, that although we may feel as though we are endowed with free will, this is illusory. Proponents of this position argue that because our desires and reactions are not always something that we can control, we cannot be considered truly free. Sigmund Freud’s (1856- EMOTIONAL AMORAL EGOISM 13 1939) theory of pansexuality holds, for instance, that while people may think that they are making conscious choices, they are driven by subconscious motives. 8 Sociobiologists, such as, for example, E. O. Wilson regard human beings as products of evolution. 9 This distinction is important: if we are radically free to choose, we ought to be fully aware of what we are doing. However, if our genetic heritage shapes our mind and behaviour we ought to take this into consideration. 10 How we answer the above questions determines how we answer whether humankind is capable of moral behaviour. In this context, moral behaviour is defined as behaviour consistent with a system of rules of correct conduct. Does true altruism exist or is all altruism based on self-interest? According to Hobbes, human beings are egoists, incapable of acting altruistically. This view would appear to be consistent with situations such as a mugging that takes place in broad daylight where bystanders look on but fail to intervene. This fundamental question has elicited different responses. For Kant, morality is the result of reason. Evolutionary approaches to human psychology and behaviour provide a very different answer. Altruism presents the Darwinian theory of natural selection with a problem, given that this theory is premised on the pressures of competition. Acts of altruism would appear to have no obvious advantage. Prairie dogs, for example, warn others of approaching danger by calling to them, thereby alerting a predator to their own presence and placing themselves at greater risk. 11 How is it possible to watch on television a group of young men being rounded up and summarily shot in the back of the head and take no direct action to bring genocide to a halt? Some sociobiologists, such as Wilson and Frans de Waal, argue that morality has developed from our social instincts. 12 Some evolutionary psychologists, such as Marc Hauser, have gone so far as to argue that human beings have evolved an innate moral instinct. 13 This is interesting because it suggests that some basic moral criteria must be universal across divergent cultures. Yet, it also raises the question of whether, or the extent to which, human beings are deliberating moral agents. 14 1. 1. The Structure and Aims of the Book This book sets out to do two things: first, it strives to reach an understanding of human nature, which ultimately offers the promise of liv- 14 NAYEF R. F. AL-RODHAN ing a â€Å"good† life. Specifically, I ask the following questions: What motivates humankind? What is humankind capable of under certain circumstances? Do human beings possess an innate morality? In so doing, I engage with common points of reference in the debate on human nature. Drawing on insights from philosophy, psychology, sociobiology and evolutionary psychology, I put forward a more comprehensive view of human nature. However, discussions of human nature would be incomplete without considering the findings of neuroscience. I therefore use recent research in this rapidly developing field to go beyond the approaches to human nature in the above disciplines. Second, this book explores some of the global and security implications of human nature as I conceive it. The way in which we approach security issues inevitably contains assumptions about what motivates human beings in particular circumstances, and how we attempt to address these issues is circumscribed by those assumptions. It is essential that we get these assumptions right. The cost of getting them wrong is paid in lives. I therefore set out some ways in which we might better facilitate political and moral cooperation, based on our present knowledge of the neuro-psychological impact of our neurochemistry. In order to set the context for my own theory and to give the reader a sense of the main conceptions that influence thinking on the question of what makes us what we are, we begin by exploring some major theories of human nature. The book first sets out the main approaches to human nature. I refer to theories of human nature in a broad sense that includes philosophical, religious and spiritual, psychological and evolutionary approaches. Here, the main contours of the debate on human nature – are human beings good or bad, driven by passion or reason, constrained or radically free, moral or immoral – are addressed in greater detail. I then present my own theory of human nature, which I call â€Å"Emotional Amoral Egoism†. I argue that the human mind is not a tabula rasa, or a clean slate, as Locke suggested. Instead, the human mind is what I call a predisposed tabula rasa, with predilections stemming from its genetic make-up that later will be influenced by the environment. Humankind’s genetic make-up is essentially a code for survival. Survival instincts are emotionally based and neurochemically mediated. I therefore take issue with those who argue that human beings are primarily motivated by reason. This does not, however, mean EMOTIONAL AMORAL EGOISM 15 that we should favour nature over nurture in the nature/nurture debate, or that we should conceive of human beings as prisoners of their passions. Even though we are in part motivated by our basic survival instincts, our environment – which broadly comprises our personal state of affairs, upbringing, education, and societal, cultural and global state of affairs – plays an important role in shaping our psyche and behaviour. Moreover, what distinguishes humankind from other species is our capacity for reason. We are therefore driven by both basic survival instincts and rational thought, although, alas, less frequently by the latter than we might like to imagine. As is indicated, whether human beings are inherently selfish or capable of altruism is hotly contested. In my view, humankind is neither always moral nor always immoral, but can be either at different times. Human nature is governed by general self-interest and affected by genetic predisposition, which implies that there are likely to be limits to our moral sensitivities. In my view, altruism is in the final analysis driven by survival motives that are emotionally based. In this sense, my approach supports Hume’s thesis. Recent neuroscientific findings confirm that we are primarily driven by our emotions rather than reason. Yet, since the human psyche and human behaviour are also the product of the environment, under the right circumstances and with deliberate effort, we are capable of acting morally, beyond the margins of what our genetic coding has primed us for. In addition to considering who we are, I also briefly consider where we are going. Here, I look at how we can and are likely to be able to modify our psychological and physiological profile through biological and technological means. At some point in the future, we may have to deal with â€Å"the line between the human as a product of nature and the human as a fabrication of technology†. 15 Not surprisingly, this has generated heated debate. â€Å"What distinguishes modern technology from all other types, both pre-modern and non-Western, is its exclusive focus on the perfection of technical procedures and processes that had historically been subordinate to technological norms and standards, usually of a moral, political, and religious nature. †16 Will technological advances alter what it means to be human? Box 1 provides a summary of my general theory of human nature, â€Å"Emotional Amoral Egoism,† and briefly outlines some of its universal security implications. 16 NAYEF R. F. AL-RODHAN Box 1 Summary of â€Å"Emotional Amoral Egoism†: A Neurophilosophical Theory of Human Nature and its Universal Security Implications The enduring assumption that human behaviour is governed by innate morality and reason is at odds with the persistence of human deprivation, inequality, injustice, misery, brutality and conflict. In my theory of human nature, which I have termed â€Å"Emotional Amoral Egoism†, I argue that human behaviour is governed primarily by emotional self-interest focused initially on survival and, once achieved, domination. These facets of human nature are a product of genetically coded survival instincts modified by the totality of our environment and expressed as neurochemically-mediated emotions and actions. Reason, reflection and conscious morality are comparatively rare. The human mind is therefore a predisposed tabula rasa, resulting from both an in-built genetic code for survival and the environment. In my view, most human beings are innately neither moral nor immoral but rather amoral. They are driven by emotional self-interest and have the potential to be either moral or immoral, depending on what their self-interest dictates, and will be influenced in their choices by emotions and socio-cultural contexts. Circumstances will determine the survival value of humankind’s moral compass in that being highly moral in an immoral environment may be detrimental to one’s survival and vice versa. Indeed, our neuronal architecture is pre-programmed to seek gratification and â€Å"feel good† regardless of the reason. All apparently altruistic behaviour serves self-interest at some level. This insight has profound implications for the re-ordering of governance mechanisms at all levels with a strong emphasis on the role of society and the global system in maximising the benefits of what I term measured self-interest, while minimising its excesses, because human beings cannot be left to their own devices to do the â€Å"right thing†. Such reform offers the best chance of facilitating political and moral cooperation through the establishment of stringent normative frameworks and governance structures, that best fulfil the potential of human beings to exist and evolve in peace, security, prosperity and possible serenity. Further, humanity must never be complacent about the virtues of human nature. Therefore, everything must be done at all levels to prevent EMOTIONAL AMORAL EGOISM 17 Box 1 continued alienation, inequality, deprivation, fear, injustice, anarchy and the loss of the rule of law. History has shown repeatedly that humankind is capable of unthinkable brutality and injustice. This is often a result of what I call fear(survival)-induced pre-emptive aggression, which may occur no matter how calm the situation appears, although it is not necessarily inevitable. Moreover, where there is injustice that is perceived as posing a threat to survival, humankind will do whatever necessary to survive and be free. In such instances, â€Å"might† (military or otherwise) may not prevail or be the optimal solution. Human nature as we know it is, nevertheless, malleable and â€Å"manageable†. It may be radically modified as a result of advances in bio-, molecular, nano- and computational technologies. It will therefore be essential to establish a clear code of ethics regulating the use of these technologies sooner rather than later. In 5 to 5. 6, I discuss some of the global and security implications of my theory of human nature. This final part of the book first explores how prominent approaches to International Relations (IR) conceive of human nature and then outlines how my own theory may be situated in relation to them. I explain that my proposed general theory of human nature collapses the nature/nurture and free will/constrained dichotomies that tend to characterise the conceptions of human nature that inform major IR theories. I then discuss the relevance of my own conception of human nature to a number of issues: identity construction and globalisation, xenophobia and ethnocentrism, ethnic conflict, moral cosmopolitanism and governance structures. In the era of globalisation, the transnationalisation of production and finance, as well as the development and spread of new technologies, have helped to bring about changes in collective identities and inter-civilisational relations. There is a growing discrepancy between major collective identities and traditional political and cultural boundaries. 17 Since a main driver of human behaviour is ego – understood as that which negotiates between inner needs and social contexts, making humankind require a positive identity and a sense of belonging – this development has a number of implications. If ego may be considered to be a basic human need,18 then cultural disorientation is likely to negatively affect the human condi- 18 NAYEF R. F. AL-RODHAN tion and human security at various levels. While wide-reaching cultural change as part of globalisation is having positive effects in terms of increased exposure to and awareness of other cultures, as well as better access to knowledge, thereby bringing about a greater degree of interconnectedness, the cultural dimension of globalisation is sometimes perceived as generating cultural homogenisation. In the latter case, people may feel that their traditional culture is in danger of being eroded. Since fear is another central and very powerful driver of human behaviour, responses may take the form of intolerance, xenophobia and extremism. It is therefore important to view the needs for belonging and a positive identity as basic human needs, and to develop appropriate policies and institutional structures to ensure that these needs are met. At the state level, for instance, this means promoting an inclusive society that is underpinned by institutions that make effective representation possible. Globalising processes are also affecting and politicising intercivilisational relations. The increased dispersion of people from diverse cultural contexts, instant connectivity due to new technologies, and the existence of economic and political inequalities mean that issues can be transnationalised more easily than in the past. Some issues may be perceived as an act of aggression against collective identities that define themselves as part of a broader civilisation. This can cause inter-civilisational tension and provide ammunition for those who wish to exploit such fears for their own purposes. Changes in the global political and economic environment in the past few decades have also resulted in new waves of migration as people seek employment and greater opportunities outside their home country. In some regions of the world, the presence of newcomers has generated negative reactions from some factions in society. Exposure to negative stereotyping in the mass media, for example, may increase public support for policies targeted at minority groups in societies and for discrimination against them, which may be subtle or involve physical violence. In Europe, migration has been securitised (i. e. , raised to the level of a security issue) since the mid-1980s, when migration became subsumed in a broader security continuum including other issues such as terrorism and transnational organised crime. The securitisation of migration is sometimes accompanied by xenophobia. Those exposed to xenophobia suffer from a reduction in security and do not enjoy a positive identity, at least in terms of the way in which EMOTIONAL AMORAL EGOISM 19 others define them. This means that a basic human need goes unmet, again with potentially avoidable consequences. 19 Understanding the central dimensions of human nature may contribute to responses to migration that do not feed xenophobic reactions in society. Both the environment and our genetic coding are implicated in xenophobic reactions. Evolutionary approaches to human nature would attribute xenophobia to how we evolved from our ancestors. The argument is that human beings, like animals, have a tendency to be hostile towards strangers. Some argue that xenophobia may be something that people have developed to protect themselves against transmittable disease. A stranger might also represent a threat to a place or hierarchy and, therefore, be treated with hostility and suspicion. In both instances, fear of strangers may allow individuals and groups to thrive genetically. While the emphasis here is on genetics, culture is nonetheless recognised as influencing this genetic predisposition. 20 If we are better equipped to comprehend the drivers of human nature, we might also stand a better chance of preventing and alleviating conflict. Ethnic conflict, for example, is often perceived as the result of timeless hatreds. Viewed in this way, there is little that can be done to alleviate its causes. Preventing ethnic conflict from occurring may seem an impossible task. Thus, considering purely biological factors in a narrow way limits the degree of the possible. While humankind may be weighed down by its biological heritage, and we should not dismiss this out of hand, the environment has an important impact on the human psyche and human behaviour. Fortunately, we are capable of influencing the environment and, therefore, conflict. If we recognise that both our genetic predilections and the environment affect how and whether tension degenerates into violent conflict, we may be able to develop policies to prevent this from happening. A better understanding of human nature may also help humankind to promote cooperation and moral behaviour at the global level. For centuries, politics has been shaped by the concept of state sovereignty, and allegiance to the political unit of the state has been shaped by nationalism. Today, however, national borders are more porous and, for many people, allegiances are not limited to the state. Globalisation is creating a â€Å"transnational social space†. 21 Increased human mobility and interconnectedness mean that many people have to negotiate between multiple identities. The global society that is emerging is composed of great diversity and greater inequality, which 20 NAYEF R. F. AL-RODHAN makes mutual recognition and respect imperative. Moreover, international norms have evolved in such a way that requires moral cosmopolitanism, which assumes that individuals belong to a single moral community. Yet, all too often, there appears to be a disparity between the moral principles we have developed and what we actually do. Biologically inherited behavioural traits may play a role in explaining this apparent gap. 22 We need to find a normative arrangement that will better equip us to address together political, socio-economic and cultural issues. One of the difficulties that evolutionary theories highlight is the difficulty that we may have in acting morally towards â€Å"distant others†. This is by no means to suggest that we wish to justify people’s indifference to difference or the challenges to acting altruistically towards others with whom they have no direct contact. Culture may be able to cultivate a more altruistic attitude towards strangers, which is essential if we are to respect the dignity of others. If, as sociobiologists suggest, there may be limits to our moral sensitivities, then it is important to know about this because it will require a deliberate effort to promote moral cosmopolitanism, rather than assuming that we can rely on individuals to behave in an ethical way. We need to find a common basis on which we can cooperate. Since the human brain is quite malleable, public policies and governance structures can influence the human condition and, as a result, the likelihood of insecurity and instability. What kind of governance structure would be required to enable humanity to prosper and to enhance global stability? Since our survival instincts inform a great deal of our behaviour, it is essential that people’s human rights are vigorously upheld. While there is a general consensus that human beings should not be subjected to torture or degrading treatment, basic human rights ought to extend to basic needs such as shelter and food. This means that human security, which is defined as the freedom from want and fear, ought to be promoted at all levels. Political processes and structures should be inclusive. Multilateral institutions, for example, ought to be more representative so that the evolution of the global order is the result of an inclusive and collective effort. Chapter 6 offers some concluding thoughts on the implications of â€Å"Emotional Amoral Egoism† and makes some policy recommendations based on my general theory of human nature and my specific theory of human motivation contained therein. Some may object to the claims that I make in the text. They may, for a variety of reasons (i. e. , upbringing, experience, education) EMOTIONAL AMORAL EGOISM 21 see themselves or others as more rational, or more moral than my conception of human nature allows. However, my theory is intended to apply to the majority of human beings, not the minority. I have also kept the discussion of neuroscientific and philosophical issues general in order to avoid overwhelming the reader with technical detail and nomenclatures.