Project Motorcycles The Comprehensive Project Plan Assignment

Project Motorcycles The Comprehensive Project Plan - Assignment Example The different engine sizes will also mean different velocity for the audience who will make a purchase according their preferences in speed and use of the motorcycle. Various steps will be put in place to ensure that the motorcycles produced for the company are certified by the concerned government agencies to be safe for public use. The company will be forced to conduct a market research for the product, they will also develop and implement an effective project management strategy and lastly they will look for skilled labor to help in the construction process of the motor cycle. The main aim of the construction and manufacturing of the motorcycles will be to provide consumers with efficient and reliable motorcycles which can serve their different needs both privately and commercially. However, the new kinds of motorcycle that will be produced by the company will not be accepted readily by the audiences, but they will attracted to the unique features that the machine will posses and with time, they the profits proceeds will increase as consumers will be preferring the new kind over the older one. Analyze The Type Of Staff That Your Company Would Need In Order To Make The Manufacturing Switch To Motorcycles With Larger Motors The motorcycles company will need a highly effective staff to enable them make the manufacture switch to motorcycles with larger motors. The staff to be employed buy the company should have the ability to deal with different risk within the company and in the manufacturing process. The staff is expected to deal with risk and uncertainty to allow them makes decisions which may lead to the achievements of set goals. The staff will also be expected to be result oriented. This will involve them demonstrating common sense in situations where they are allowed to make decisions that are capable of solving problems and cutting down the level of risk that would have resulted in the manufacturing process. The staff is also expected to be energetic to deliver their best to the company. Energetic staff is associated with meeting the organizations’ goals and success. The staff to be employed by the company are also expected to have a high growth potential to allow them occupy the various m anagement opportunities that may prevail themselves within the company. Last but not least, the staff is expected to be good team players within the company. This will motivate them to deliver in unison towards the greater good of the company. Lastly, the staff is expected to be multitasking. They should be able to accept new duties assigned to them, therefore, leading to efficiency in the different departments within the organization. Prepare Four (4) Team-Building Strategies For Handling The Newly Formed Team. Discuss The Manner In Which The Strategies That You Have Prepared May Positively Or Negatively Affect Productivity Within The Company The company will come up with the following team-building strategies for their newly formed staff employed by

Textbook Analysis Essay Example | Topics and Well Written Essays - 500 words

Textbook Analysis - Essay Example The first page contains questions and quotations that give the reader an insight of the content of that unit. The pages begin with quotes, collages, questions, and unit introduction. This creates an idea of the flow of the content in that unit and the reader is able to prepare accordingly. Every collage contains images that correspond to the topic of the unit. They display values such as childcare and education, interaction of people in the society, and items encountered in the world such as computers. These images relate to the topic of the unit. Stereotyping refers to generalizations based on characteristics of all members of a group, based on wrong images about individuals in the group (Schneider, 6). The collage on unit six has two women holding young children. This creates the impression that women have the sole responsibility of caring for the young ones while men participate in activities such as education (Unit 6). One image shows a woman serving as a magistrate, which implies only few women rise to the level of prominent people in the society compared to men. The collage also contains the image of a black woman holding a child with an Asian ancestry. This illustrates the closeness of members of the minority groups as compared to close ties between minorities and majorities. This image is stereotypic since there are hostilities between members of minority groups such as Latinos and Africans. The collage on unit eight refers to technological advancements encountered in the modern world. The collage illustrates an ATM machine, computers, and roads that are usually associated with urban areas especially in developed countries. The traffic jam on the road indicates a high number of users that is usually associated with urban areas (Unit 8). These images create the perception that transport networks in urban areas are usually busy. The computers and ATM machines indicate ease of communication and service delivery that is experienced in the

Planned Approach to Change Essay Example for Free

Planned Approach to Change Essay The work of Kurt Lewin dominated the theory and practice of change management for over 40 years. However, in the past 20 years, Lewin’s approach to change, particularly the 3-Step model, has attracted major criticisms. The key ones are that his work: assumed organizations operate in a stable state; was only suitable for small-scale change projects; ignored organizational power and politics; and was top-down and management-driven. This article seeks to re-appraise Lewin’s work and challenge the validity of these views. It begins by describing Lewin’s background and beliefs, especially his commitment to resolving social conï ¬â€šict. The article then moves on to examine the main elements of his Planned approach to change: Field Theory; Group Dynamics; Action Research; and the 3-Step model. This is followed by a brief summary of the major developments in the ï ¬ eld of organizational change since Lewin’s death which, in turn, leads to an examination of the main criticisms levelled at Lewin’s work. The article concludes by arguing that rather than being outdated or redundant, Lewin’s approach is still relevant to the modern world. INTRODUCTION Freud the clinician and Lewin the experimentalist – these are the two men whose names will stand out before all others in the history of our psychological era.  The above quotation is taken from Edward C Tolman’s memorial address for Kurt Lewin delivered at the 1947 Convention of the American Psychological Association (quoted in Marrow, 1969, p. ix). To many people today it will seem strange that Lewin should have been given equal status with Freud. Some 50 years after his death, Lewin is now mainly remembered as the originator of the 3-Step model of change USA. Address for reprints: Bernard Burnes, Manchester School of Management, UMIST, Manchester M60 1QD, UK ([emailprotected]).dismissed as outdated (Burnes, 2000; Dawson, 1994; Dent and Goldberg, 1999; Hatch, 1997; Kanter et al., 1992; Marshak, 1993). Yet, as this article will argue, his contribution to our understanding of individual and group behaviour and the role these play in organizations and society was enormous and is still relevant. In today’s turbulent and changing world, one might expect Lewin’s pioneering work on change to be seized upon with gratitude, especially given the high failure rate of many change programmes (Huczynski and Buchanan, 2001; Kearney, 1989; Kotter, 1996; Stickland, 1998; Waclawski, 2002; Wastell et al., 1994; Watcher, 1993; Whyte and Watcher, 1992; Zairi et al., 1994). Unfortunately, his commitment to extending democratic values in society and his work on Field Theory, Group Dynamics and Action Research which, together with his 3-Step model, formed an inter-linked, elaborate and robust approach to Planned change, have received less and less attention (Ash, 1992; Bargal et al., 1992; Cooke, 1999). Indeed, from the 1980s, even Lewin’s work on change was increasingly criticized as relevant only to small-scale changes in stable conditions, and for ignoring issues such as organizational politics and conï ¬â€šict. In its place, writers sought to promote a view of change as being constant, and as a political process within organizations (Dawson, 1994; Pettigrew et al., 1992; Wilson, 1992). The purpose of this article is to re-appraise Lewin and his work.. The article begins by describing Lewin’s background, especially the origins of his commitment to resolving social conï ¬â€šict. It then moves on to examine the main elements of his Planned approach to change. This is followed by a description of developments in the ï ¬ eld of organizational change since Lewin’s death, and an evaluation of the criticisms levelled against his work. The article concludes by arguing that rather than being outdated, Lewin’s Planned approach is still very relevant to the needs of the modern world. LEWIN’S BACKGROUND Few social scientists can have received the level of praise and admiration  that has been heaped upon Kurt Lewin (Ash, 1992; Bargal et al., 1992; Dent and Goldberg, 1999; Dickens and Watkins, 1999; Tobach, 1994). As Edgar Schein (1988, p. 239) enthusiastically commented: There is little question that the intellectual father of contemporary theories of applied behavioural science, action research and planned change is Kurt Lewin. His seminal work on leadership style and the experiments on planned change which took place in World War II in an effort to change consumer behaviour launched a whole generation of research in group dynamics and the implementation of change programs. 978 B. Burnes  © Blackwell Publishing Ltd 2004For most of his life, Lewin’s main preoccupation was the resolution of social con- ï ¬â€šict and, in particular, the problems of minority or disadvantaged groups. Underpinning this preoccupation was a strong belief that only the permeation of democratic values into all facets of society could prevent the worst extremes of social conï ¬â€šict. As his wife wrote in the Preface to a volume of his collected work published after his death: Kurt Lewin was so constantly and predominantly preoccupied with the task of advancing the conceptual representation of the social-psychological world, and at the same time he was so ï ¬ lled with the urgent desire to use his theoretical insight for the building of a better world, that it is difï ¬ cult to decide which of these two sources of motivation ï ¬â€šowed with greater energy or vigour. (Lewin, 1948b) To a large extent, his interests and beliefs stemmed from his background as a German Jew. Lewin was born in 1890 and, for a Jew growing up in Germany, at this time, ofï ¬ cially-approved anti-Semitism was a fact of life. Few Jews could expect to achieve a responsible post in the civil service or universities. Despite this, Lewin was awarded a doctorate at the University of Berlin in 1916 and went on to teach there. Though he was never awarded tenured status, Lewin achieved a growing international reputation in the 1920s as a leader in his ï ¬ eld (Lewin, 1992). However, with the rise of the Nazi Party, Lewin recognized that the position of Jews in Germany was  increasingly threatened. The election of Hitler as Chancellor in 1933 was the ï ¬ nal straw for him; he resigned from the University and moved to America (Marrow, 1969). In America, Lewin found a job ï ¬ rst as a ‘refugee scholar’ at Cornell University and then, from 1935 to 1945, at the University of Iowa. Here he was to embark on an ambitious programme of research which covered topics such as child-parent relations, conï ¬â€šict in marriage, styles of leadership, worker motivation and performance, conï ¬â€šict in industry, group problem-solving, communication and attitude change, racism, anti-Semitism, anti-racism, discrimination and prejudice, integration-segregation, peace, war and poverty (Bargal et al., 1992; Cartwright, 1952; Lewin, 1948a). As Cooke (1999) notes, given the prevalence of racism and antiSemitism in America at the time, much of this work, especially his increasingly public advocacy in support of disadvantaged groups, put Lewin on the political left. During the years of the Second World War, Lewin did much work for the American war effort. This included studies of the morale of front-line troops and psychological warfare, and his famous study aimed at persuading American housewives to buy cheaper cuts of meat (Lewin, 1943a; Marrow, 1969). He was also much in demand as a speaker on minority and inter-group relations Kurt Lewin 979  © Blackwell Publishing Ltd 2004(Smith, 2001). These activities chimed with one of his central preoccupations, which was how Germany’s authoritarian and racist culture could be replaced with one imbued with democratic values. He saw democracy, and the spread of democratic values throughout society, as the central bastion against authoritarianism and despotism. That he viewed the establishment of democracy as a major task, and avoided simplistic and structural recipes, can be gleaned from the following extracts from his article on ‘The special case of Germany’ (Lewin, 1943b): Nazi culture . . . is deeply rooted, particularly in the youth on whom the . . . future depends. It is a culture which is centred around power as the supreme value and which denounces justice and equality . . . (p. 43) To be  stable, a cultural change has to penetrate all aspects of a nation’s life. The change must, in short, be a change in the ‘cultural atmosphere,’ not merely a change of a single item. (p. 46) Change in culture requires the change of leadership forms in every walk of life. At the start, particularly important is leadership in those social areas which are fundamental from the point of view of power. (p. 55) With the end of the War, Lewin established the Research Center for Group Dynamics at the Massachusetts Institute of Technology. The aim of the Center was to investigate all aspects of group behaviour, especially how it could be changed. At the same time, he was also chief architect of the Commission on Community Interrelations (CCI). Founded and funded by the American Jewish Congress, its aim was the eradication of discrimination against all minority groups. As Lewin wrote at the time, ‘We Jews will have to ï ¬ ght for ourselves and we will do so strongly and with good conscience. We also know that the ï ¬ ght of the Jews is part of the ï ¬ ght of all minorities for democratic equality of rights and opportunities . . .’ (quoted in Marrow, 1969, p. 175). In pursuing this objective, Lewin believed that his work on Group Dynamics and Action Research would provide the key tools for the CCI. Lewin was also inï ¬â€šuential in establishing the Tavistock Institute in the UK and its Journal, Human Relations ( Jaques, 1998; Marrow, 1969). In addition, in 1946, the Connecticut State Inter-Racial Commission asked Lewin to help train leaders and conduct research on the most effective means of combating racial and religious prejudice in communities. This led to the development of sensitivity training and the creation, in 1947, of the now famous National Training Laboratories. However, his huge workload took its toll on his health, and on 11 February 1947 he died of a heart attack (Lewin, 1992). 980 B. Burnes  © Blackwell Publishing Ltd 2004LEWIN’S WORK Lewin was a humanitarian who believed that only by resolving social conï ¬â€šict, whether it be religious, racial, marital or industrial, could the human condition be improved. Lewin believed that the key to resolving social  conï ¬â€šict was to facilitate learning and so enable individuals to understand and restructure their perceptions of the world around them. In this he was much inï ¬â€šuenced by the Gestalt psychologists he had worked with in Berlin (Smith, 2001). A unifying theme of much of his work is the view that ‘. . . the group to which an individual belongs is the ground for his perceptions, his feelings and his actions’ (Allport, 1948, p. vii). Though Field Theory, Group Dynamics, Action Research and the 3-Step model of change are often treated as separate themes of his work, Lewin saw them as a uniï ¬ ed whole with each element supporting and reinforcing the others and all of them necessary to understand and bring about Planned change, whether it be at the level of the individual, group, organization or even society (Bargal and Bar, 1992; Kippenberger, 1998a, 1998b; Smith, 2001). As Allport (1948, p. ix) states: ‘All of his concepts, whatever root-metaphor they employ, comprise a single wellintegrated system’. This can be seen from examining these four aspects of his work in turn. Field Theory This is an approach to understanding group behaviour by trying to map out the totality and complexity of the ï ¬ eld in which the behaviour takes place (Back, 1992). Lewin maintained that to understand any situation it was necessary that: ‘One should view the present situation – the status quo – as being maintained by certain conditions or forces’ (Lewin, 1943a, p. 172). Lewin (1947b) postulated that group behaviour is an intricate set of symbolic interactions and forces that not only affect group structures, but also modify individual behaviour. Therefore, individual behaviour is a function of the group environment or ‘ï ¬ eld’, as he termed it. Consequently, any changes in behaviour stem from changes, be they small or large, in the forces within the ï ¬ eld (Lewin, 1947a). Lewin deï ¬ ned a ï ¬ eld as ‘a totality of coexisting facts which are conceived of as mutually interdependent . . .’ (Lewin, 1946, p. 240). Lewin believed that a ï ¬ eld was in a continuous state of adaptation and that ‘Change and constancy are relative concepts; group life is never without change, merely differences in the amount and type of change exist’ (Lewin, 1947a, p. 199). This is why Lewin used the term ‘quasi-stationary equilibrium’ to indicate that whilst there might be a rhythm and pattern to the behaviour and processes of a group, these tended  to ï ¬â€šuctuate constantly owing to changes in the forces or circumstances that impinge on the group. Lewin’s view was that if one could identify, plot and establish the potency of these forces, then it would be possible not only to understand why individuals, Kurt Lewin 981  Ã‚ © Blackwell Publishing Ltd 2004groups and organizations act as they do, but also what forces would need to be diminished or strengthened in order to bring about change. In the main, Lewin saw behavioural change as a slow process; however, he did recognize that under certain circumstances, such as a personal, organizational or societal crisis, the various forces in the ï ¬ eld can shift quickly and radically. In such situations, established routines and behaviours break down and the status quo is no longer viable; new patterns of activity can rapidly emerge and a new equilibrium (or quasistationary equilibrium) is formed (Kippenberger, 1998a; Lewin, 1947a). Despite its obvious value as a vehicle for understanding and changing group behaviour, with Lewin’s death, the general interest in Field Theory waned (Back, 1992; Gold, 1992; Hendry, 1996). However, in recent years, with the work of Argyris (1990) and Hirschhorn (1988) on understanding and overcoming resistance to change, Lewin’s work on Field Theory has once again begun to attract interest. According to Hendry (1996), even critics of Lewin’s work have drawn on Field Theory to develop their own models of change (see Pettigrew et al., 1989, 1992). Indeed, parallels have even been drawn between Lewin’s work and the work of complexity theorists (Kippenberger, 1998a). Back (1992), for example, argued that the formulation and behaviour of complex systems as described by Chaos and Catastrophe theorists bear striking similarities to Lewin’s conceptualization of Field Theory. Nevertheless, Field Theory is now probably the least understood element of Lewin’s work, yet, because of its potential to map the forces impinging on an individual, group or organization, it underpinned the other elements of his work. Group Dynamics the word ‘dynamics’ . . . comes from a Greek word meaning force . . . ‘group . . . dynamics’ refers to the forces operating in groups . . . it is a  study of these forces: what gives rise to them, what conditions modify them, what consequences they have, etc. (Cartwright, 1951, p. 382) Lewin was the ï ¬ rst psychologist to write about ‘group dynamics’ and the importance of the group in shaping the behaviour of its members (Allport, 1948; Bargal et al., 1992). Indeed, Lewin’s (1939, p. 165) deï ¬ nition of a ‘group’ is still generally accepted: ‘. . . it is not the similarity or dissimilarity of individuals that constitutes a group, but interdependence of fate’. As Kippenberger (1998a) notes, Lewin was addressing two questions: What is it about the nature and characteristics of a particular group which causes it to respond (behave) as it does to the forces which impinge on it, and how can these forces be changed in order to elicit a more desirable form of behaviour? It was to address these questions that Lewin began to develop the concept of Group Dynamics. Group Dynamics stresses that group behaviour, rather than that of individuals, should be the main focus of change (Bernstein, 1968; Dent and Goldberg, 1999). Lewin (1947b) maintained that it is fruitless to concentrate on changing the behaviour of individuals because the individual in isolation is constrained by group pressures to conform. Consequently, the focus of change must be at the group level and should concentrate on factors such as group norms, roles, interactions and socialization processes to create ‘disequilibrium’ and change (Schein, 1988). Lewin’s pioneering work on Group Dynamics not only laid the foundations for our understanding of groups (Cooke, 1999; Dent and Goldberg, 1999; French and Bell, 1984; Marrow, 1969; Schein, 1988) but has also been linked to complexity theories by researchers examining self-organizing theory and non-linear systems (Tschacher and Brunner, 1995). However, understanding the internal dynamics of a group is not sufï ¬ cient by itself to bring about change. Lewin also recognized the need to provide a process whereby the members could be engaged in and committed to changing their behaviour. This led Lewin to develop Action Research and the 3-Step model of change. Action Research This term was coined by Lewin (1946) in an article entitled ‘Action research and minority problems’. Lewin stated in the article: In the last year and a half I have had occasion to have contact with a great variety of organizations, institutions, and individuals who came for help in the ï ¬ eld of group relations. (Lewin, 1946, p. 201) However, though these people exhibited . . .  a great amount of good-will, of readiness to face the problem squarely and . . . really do something about it . . . These eager people feel themselves to be in a fog. They feel in a fog on three counts: 1. What is the present situation? 2. What are the dangers? 3. And most importantly of all, what shall we do? (Lewin, 1946, p. 201) Lewin conceived of Action Research as a two-pronged process which would allow groups to address these three questions. Firstly, it emphasizes that change requires action, and is directed at achieving this. Secondly, it recognizes that successful action is based on analysing the situation correctly, identifying all the possible alternative solutions and choosing the one most appropriate to the situation at hand (Bennett, 1983). To be successful, though, there has also to be a ‘felt-need’. FeltKurt Lewin 983  © Blackwell Publishing Ltd 2004need is an individual’s inner realization that change is necessary. If felt-need is low in the group or organization, introducing change becomes problematic. The theoretical foundations of Action Research lie in Gestalt psychology, which stresses that change can only successfully be achieved by helping individuals to reï ¬â€šect on and gain new insights into the totality of their situation. Lewin (1946, p. 206) stated that Action Research ‘. . . proceeds in a spiral of steps each of which is composed of a circle of planning, action, and fact-ï ¬ nding about the results of the action.’ It is an iterative process whereby research leads to action and action leads to evaluation and further research. As Schein (1996, p. 64) comments, it was Lewin’s view that ‘. . . one cannot understand an organization without trying to change it . . .’ Indeed, Lewin’s view was very much that the understanding and learning which this process produces for the individuals and groups concerned, which then feeds into changed  behaviour, is more important than any resulting change as such (Lewin, 1946). To this end, Action Research draws on Lewin’s work on Field Theory to identify the forces that focus on the group to which the individual belongs. It also draws on Group Dynamics to understand why group members behave in the way they do when subjected to these forces. Lewin stressed that the routines and patterns of behaviour in a group are more than just the outcome of opposing forces in a forceï ¬ eld. They have a value in themselves and have a positive role to play in enforcing group norms (Lewin, 1947a). Action Research stresses that for change to be effective, it must take place at the group level, and must be a participative and collaborative process which involves all of those concerned (Allport, 1948; Bargal et al., 1992; French and Bell, 1984; Lewin, 1947b).

Concepts Of Time And Eternity

Concepts Of Time And Eternity Before beginning to look at time and eternity it is necessary to ask two questions; what is time and what is eternity? Eternity is most often thought of as existence for a limitless amount of time although many use it to mean a timeless existence altogether, an existence outside of time itself. So our concept of eternity is in many ways dependant on our concept of time. So then what is time? This has been discussed and pondered by many philosophers beginning with Aristotle, who speculated that time may be motion. He did however add that motion could be slower or faster but time could not be, it was a constant. Aristotle obviously did not know about Einsteins theory of relativity in which time can also change. Also when Einstein was working on his theory of general relativity and proposed his then revolutionary idea that mass can curve space, he was not aware that the universe was expanding. So our concept or definition of time is still something which, with our further discoveries of how the Universe is constructed, we are still developing. So we will then take a look at how time and eternity have been viewed historically by philosophers and how this has been developed up to the present day. Let us first take a look at the progression of our concept of time. In ancient Greek philosophy Plato speaks about the Demiurge. The demiurge is a term for an artisan-like figure which is responsible for the fashioning and maintenance of the physical universe. The demiurge however is not the creator figure in the monotheistic religious sense, both the demiurge itself and the material from which the demiurge fashions the universe are considered either uncreated and eternal, or the product of some other being. Plato speculates that the Demiurge creates order in the universe. The Demiurge is a force that provides order and stability of a kind and has an important place in Platos thought on time. In the Timaeus, several possible arguments can be chosen concerning the nature, beginning or indeed no beginning of time. Aristotle in contrast to Plato tries to prove in his Physics, that time neither has a beginning nor an end. His main argument revolves around the point that time or motion always was. If something that had the qualities of motion of movement existed, then it would either have to have been in constant movement or begun to move. Therefore, something that begins must too end. That the heaven as a whole neither came into being nor admits of destruction, as some assert, but is one and eternal, with no end or beginning of its total duration, containing and embracing in itself the infinity of time, we may convince ourselves not only by the arguments already set forth but also by a consideration of the views of those who differ from us in providing for its generation.  [1]  For Aristotle time can have no beginning or end. Something which begins cannot continue on for eternity. His thought also applies to ideas such as the beginning of the world, since for the world to change, or begin, G od or the Creator would have to be subject to a god changing his mind but this would be impossible. Simply put the idea of their being a beginning to time is contrary to Aristotles thought. If we go back to Augustine, we see the importance of Scripture in the Confessions. Therefore in relation to time, if we take the following passage from the Book of Genesis, then we shall see the basic workings or the initial starting point for Augustines theory on time. In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, Let there be light, and there was light.  [2]   It is clear that in the beginning there must have been a first step taken for the world and indeed the universe to come into existence, and this was the will of God. Augustine begins Book XI by asking O Lord, since eternity is Yours, are You ignorant of the things which I say unto You? Or see Thou at the time that which comes to pass in time? Why, therefore, do I place before You so many relations of things?  [3]  Augustine appears to be afraid that God is somehow frozen in Eternity, truly without change, without any role to play. However, he does take comfort in the hope that we also pray, and yet Truth says, Your Father knows what things you have need of before you ask Him. (Matt 6:8)  [4]  So God will provide for Augustine, or at least he hopes and believes having red scripture that God provides for him. So too has God given us the world and the universe. That he has created all of these things is enough for Augustine, as he says in Chap. 4 of book XI They [the heavens and the earth] also proclaim that they made not themselves; therefore we are, because we have been made; we were not therefore before we were, so that we could have made ourselves.  [5]   Here we see Augustine marvel at God in his creation of the universe. For Augustine he is trying to show how time came into existence with the creation of Heaven and Earth. God created this universe and everything in it and time, as we know it, began with creation, In the beginning. Yet there are some questions that need to be answered as St. Augustine shows us. And no times are co-eternal with You, because You remain for ever; but should these continue, they would not be times. For what is time? Who can easily and briefly explain it? Who even in thought can comprehend it, even to the pronouncing of a word concerning it? But what in speaking do we refer to more familiarly and knowingly than time? And certainly we understand when we speak of it; we understand also when we hear it spoken of by another. What, then, is time?  [6]  This is a very good question, but is there an answer? Augustine does not seem to be able to find one. When he comments on people who ask what God was doing before time began he says Behold, I answer to him who asks, What was God doing before He made heaven and earth? I answer not, as a certain person is reported to have done facetiously (avoiding the pressure of the question), He was preparing hell, says he, for those who pry into myst eries I boldly say, That before God made heaven and earth, He made not anything. For if He did, what did He make unless the creature? And would that I knew whatever I desire to know to my advantage, as I know that no creature was made before any creature was made.  [7]   Augustine does try to explain eternity being a moment of time, But should the present be always present, and should it not pass into time past, time truly it could not be, but eternity.  [8]  Time then, as opposed to eternity, is always moving and it is always in motion, as Aristotle said. Eternity, however, remains constant, unchanging and complete. But still we are left with that seemingly simple question; what is time? If we look at time as motion, constantly moving on, then we can look at past time or uture time. It is difficult to try and make any concrete claims over the issue of past, present and future. For example, if we say that the past day has been a long one, are we not talking about a day or a state that no longer exists? This is also the case if we speak about the future. How can we comment on the future, e.g. it will be a cold week or a warm day, if it does not exist. But can we measure time in the present? Augustine launches into discussion of the present time that shows the futility to grasp what time is. But we measure times passing when we measure them by perceiving them; but past times, which now are not, or future times, which as yet are not, who can measure them? Unless, perchance, any one will dare to say, that that can be measured which is not. When, therefore, time is passing, it can be perceived and measured; but when it has passed, it cannot, since it is not.  [9]  Augu stine continues to narrow down the present time into days, hours, moments, heartbeats and eventually into a single moment, If any portion of time be conceived which cannot now be divided into even the minutest particles of moments, this only is that which may be called present; which, however, flies so rapidly from future to past, that it cannot be extended by any delay. For if it be extended, it is divided into the past and future; but the present has no space.  [10]  We have come to a stage whereby it is almost pointless trying to even understand time, whether past, present or future. Augustines discussion on time is impressive but he is faced with that question again, that still has not been answered. What is time? It is too difficult, perhaps impossible, to offer plausible explanations. The answer to the question of time is to be found, paradoxically, outside of time.. in eternity We exist in this temporal world, but do not understand fully what time is to us. We are simply not in a position to fully comprehend time. After much searching, debating and discussing, Saint Augustine slowly winds down to a prayer, a prayer of acceptance and hope. You unchangeably eternal, that is, the truly eternal Creator of minds. As, then, Thou in the Beginning knew the heaven and the earth without any change of Your knowledge, so in the Beginning Thou made heaven and earth without any distraction of Your action. Let him who understands confess unto You; and let him who understands not, confess unto You. Oh, how exalted are You, and yet the humble in heart are Your dwelling-place; for Thou raisest up those that are bowed down, and they whose exaltation You are fall not.  [11]   God exists outside of Time. Time is a creature created by God. Gods Will is not temporal like our own. That Eternal God exists allows for everything we know. So, we ask again, what is time? According to Augustine, and other Christian writers and thinkers, It is a creation, just like you or me. We exist in it and travel in this temporal world, universe towards something. What that something is, in Christianity anyway, is eternity. So then we now ask ourselves the question, what is eternity? Concepts of eternity have developed along with the development of the concept of God in a Western context. Eternity has been viewed in history both as timelessness and as everlastingness and following the work of Boethius and St. Augustine divine timelessness became the dominant view. The two views were however very different. Boethius presented the idea of divine eternity as straightforward and relatively problem-free, while Augustine wrestled with the idea and expresses continual puzzlement and indeed amazement at the idea of time itself and with it the contrasting idea of divine eternality.  [12]  We have already looked at Augustines struggles with what time is, but what does Boethius say? It is the common judgement, then, of all creatures that live by reason that God is eternal. So let us consider the nature of eternity, for this will make clear to us both the nature of God and his manner of knowing. Eternity, then, is the complete, simultaneous and perfect possession of everlasting life; this will be clear from a comparison with creatures that exist in timeà ¢Ã¢â€š ¬Ã‚ ¦ for it is one thing to progress like the world in Platos theory through everlasting life, and another thing to have embraced the whole of everlasting life in one simultaneous present.  [13]   Boethius asks the questions about eternity in regard to providence, how can God know about something before it happens, but not then control or influence the free will which he gave to human beings? His answer is to do with the mind of God. God does not know the world in the same way that human beings do because God exists outside of time, so he doesnt view the world as a progression of events. He does not see past present and future as we might but at the same time he knows all future acts and remembers all past acts. He sees the world in one single act, which includes knowledge of every choice of every human being from the beginning of the world to the end. Therefore he doesnt influence the free will or choices of human beings but he did, and indeed does, already know them. In metaphysical terms eternity could be summed up by asking the question can anything be said to exist outside of time and space and if it can how can it and, maybe more importantly, why? Many religions say that God is eternally existent but how we understand this depends on which definition of eternity we use. God might exist in eternity which means a timeless existence where the past, present, and future just do not mean anything. On the other hand, God might exist for eternity, which means he has already existed for an infinite amount of time and will continue to exist for an infinite amount of time. There is another definition that states that God exists outside the human concept of time, but also inside of time because if God did not exist both outside and inside time he would not be able to interact with humans as he does through answering prayers etc. Whichever definition of eternity we use it is safe to say that humans cannot fully understand eternity, since it is either an infinite amount of time or something other than the time and space we know. If we use the concept of God as Creator, as a being completely independent of everything else that exists because God created everything else. If this premise is true, then it follows that God is independent of both space and time, since these are properties of the universe. So then, according to this notion, God existed before time even began, he exists during all moments in time, and he will continue to exist after the universe and time itself will cease to exist. St. Thomas Aquinas in his Summae Theoligica argues against Boethius concept of time and eternity, he says As we attain to the knowledge of simple things by way of compound things, so must we reach to the knowledge of eternity by means of time, which is nothing but the numbering of movement by before and after. For since succession occurs in every movement, and one part comes after another, the fact that we reckon before and after in movement, makes us apprehend time, which is nothing else but the measure of before and after in movement. Now in a thing bereft of movement, which is always the same, there is no before or after. As therefore the idea of time consists in the numbering of before and after in movement; so likewise in the apprehension of the uniformity of what is outside of movement, consists the idea of eternity.  [14]  He is saying that what is eternal is interminable, that it has no beginning nor end and that because eternity has no succession like time, moment after moment in past present and future, it is therefore simultaneously whole. He says also that The idea of eternity follows immutability, as the idea of time follows movement, as appears from the preceding article. Hence, as God is supremely immutable, it supremely belongs to Him to be eternal. Nor is He eternal only; but He is His own eternity; whereas, no other being is its own duration, as no other is its own being. Now God is His own uniform being; and hence as He is His own essence, so He is His own eternity. Is it therefore the case that when we speak of eternity we speak of God? Is God the only thing that can be eternal? Certainly it is true that scientifically the only things we can know are those we experience in life but eternity, although almost universally accepted as a fact, is unknowable to us at least in our lifetimes. When we go, as Christians and others believe, to eternal life after this life, then we may have knowledge of eternity as we have experience of it with God as he is, but here and now we can ask what is eternity but we can never re ally answer it. According to William Lane Craig, on a relational view of time God would exist timelessly and independently prior to creation; at creation, which he has willed from eternity to appear temporally, time begins, and God subjects himself to time by being related to changing things. On the other hand, the Newtonian would say God exists in absolute time changelessly and independently prior to creation and that creation simply marks the first event in time.  [15]  According to the Christian doctrine, still taught to this day, of creatio ex nihilo, the universe began to exist a finite amount of time ago. And this doctrine, according to Craig, receives philosophical confirmation from arguments demonstrating the absurdity of an infinite temporal regress of events and empirical confirmation from the evidence for the so-called big-bang model of the universe.  [16]  But while we might agree that the universe began to exist, does this also mean a beginning to time? If one believes that time exists separately from events in the sense that if there were no events there would still be time, then there need not be a beginning to time as it exists outside of events. To say that the universe began to exist on such a time scale would simply be to say that a finite time ago there were no physical objects. However if one accepts that time cannot exist apart from events, then this means that the beginning of events, or beginning of the universe, would also be a beginning of time. So then is eternity simply a never ending period of time? Or does it exist separately and independently of time? We might ask in regard to God what does it mean to say that God is eternal? It can mean that he exists in divine timelessness or in divine temporality. Divine timelessness is the traditional view of God as being outside of time. It is the position advocated by Augustine, Boethius and Aquinas who we have looked at and also others such as St. Anselm. Divine temporality also holds the notion that God is omniscient and omnipotent. It is important to say that Gods temporality is not to be interpreted as a limit to his power, knowledge or being. Those who uphold a divine temporality view have problems with the views of the divine timelessness of God and indeed it has recently come under criticism by some philosophers and also by some theologians. Oscar Cullmann, a theologian, wrote that Primitive Christianity knows nothing of a timeless God. The eternal God is he who was in the beginning, is now and will be in all the future, who is, who was, and who will be (Rev 1:4). Accordingly, his eternity can and must be expresses in this naive way, in terms of endless time.  [17]   Richard Swinburne, a philosopher, wrote that the claim that God is timeless seems to contain an inner incoherence and also to be incompatible with most things which theists ever wish to say about God.  [18]  In this view Gods eternalness is expressed as being everlasting, without beginning and end, but he experiences time and is therefore able to work within time, and so is involved and working in time with us. This divine temporality is indeed a modern Christian view. It has often been stated in sermons around Christmas time that the birth of Jesus, the incarnation, God becoming man, signalled God entering into time and space with us and he continues to be with us in that same way. John M. Frame states that On Christmas, we celebrate something quite wonderful: God entering our time and space. The eternal becomes temporal; the infinite becomes finite; the Word that created all things becomes flesh.  [19]  He does also note a paradox though in this notion of God entering Space and time by saying From day to day, from hour to hour, the changeless God endures change. But God the Son incarnate is still God, still transcendent. As he responds to events in time, he also looks down on the world from above time and space, ruling all the events of nature and history.  [20]  So why enter time at all? The Christian answer is that he did this to show us how much he loves us, by dying for us, in our place, so that we might have eternal life. Even now God is both God and man, forever, so that he doesnt just rule is from above, but walks with us in every step, in every experience of our lives. As Frame puts it; So Christmas reveals in a wonderful way that God acts in time as well as above it. It shows us wonderfully how God relates to us, not only as a mysterious being from another realm, but as a person in our own time and place: interacting with us, hearing our prayers, guiding us step by step, chastising us with fatherly discipline, comforting us with the wonderful promises of the blessings of Christ. Truly he is Immanuel, the God who is really with us, who is nonetheless eternally the sovereign Lord of all.  [21]   Taking Christ as a pointer to God in both eternity and in time we see in Johns Gospel Jesus say of himself Before Abraham was, I am (John 8:58). With the use of two different tenses, past in reference to Abraham and present in terms of Christ even though logically it should be past tense we are given an insight maybe into what eternity is, separate to time, at least as we know and understand it. Arthur C. Custance says in his book Time and Eternity that The really important thing to notice is that time stands in the same relation to eternity, in one sense, as a large number does to infinity. There is a sense in which infinity includes a very large number, yet it is quite fundamentally different and independent of it. And by analogy, eternity includes time and yet is fundamentally something other. The reduction of time until it gets smaller and smaller is still not eternity; nor do we reach eternity by an extension of time to great length. There is no direct pathway between time and eternity: they are different categories of experiences.  [22]  Therefore we experience time and cannot have a full understanding of eternity due to the fact it is beyond any experience we can have. So then why even ask about it, or even entertain the thought of it? Christoph and Johann Blumhardt in their book Now is Eternity give our reasons for asking about ternity quite simply when they say that The deepest need each of us has, even if we are not conscious of it, is that of eternal life.  [23]   In the book they discuss the impact that the loss of any awareness of eternity has had on the modern world. They say that for most people in todays world it is the temporal and transitory things of life that are most important for them. This is because these things are immediate, tangible, and visible. But it means that the eternal dimension of life that part of it that is divine and thus enduring is never acknowledged or sometimes never even realised that it is there. They go on to say that When eternity is forgotten, human destiny is robbed of its real significance, and the goal of life limited to the search for fulfilment on an earthly plane. Remembered, it enlarges our view and, through what is best and noblest in us, reminds us of the promise of another home on a higher plane: the world from which we come, and to which we must one day return. To be mindful of eternity is to know that our earthly existence will one day be overshadowed by the eternal reality of everlasting life.  [24]  Eternity is a part of who we are just as much as time is. We may live in time now but when we die we go to eternity, it is as much of what makes us human than anything else and therefore as we are destined for eternity we have that innate yearning and calling to know it and understand it, as with every other aspect of our being, but never will until we can experience it. When we read Augustines wonder and amazement when he is pondering time it is something qui te remarkable. It shows a man who has genuinely tried to walk the path of enlightenment. Augustine was faced with some problematic questions that were unanswerable, at least by the human mind and condition. Time is a creature that is so real in our lives, but is as fleeting as the wind, we cannot truly grasp it. Searching for time in the past, present, and future Augustine finds that it is a fruitless act. The answer to the nature of time is to be found in Eternity. That something so great, with a life span that has stretched from the beginning is a creature willed into existence by the Eternal God. That God is, guarantees our existence. God provides for Time and for Creation by His existence. We move also then to talk of eternity, if the nature of time is to be found in Eternity then we must ask what is eternity? The answer to this question then is again impossible to grasp, but the best clues to its answer are found in scripture. In the Old Testament God is referred to in the pres ent, I am, not I was or I will be but I am. This eternal state of being constantly in the present is our greatest insight into what eternity is. After wrestling with all these thoughts of time and eternity and what they are or, more accurately as we cannot fully grasp the concepts, what they might be, we are left back with Augustine and his ultimate belief that the mysteries in which he engaged only turn us towards something greater, something final, and that something is God. Ultimately the path to eternity, that is God, requires not an enlightened mind but a ready faith. We can ask all the questions we want, but in the end we must wait until we are with God, because at it says in the Eucharitic prayer at Mass On that day we shall see you, our God, as you are.  [25]  And then we shall grasp the concept of not only eternity but time and every other thing that we could not grasp here on earth, coming to true knowledge of God and therefore full knowledge of the Truth.

Push Technology Essay -- Technology

Five thousand years ago, with the invention of writing, the human species took its first jump towards a technological civilization. The second one came only in the last half of the XV century, with the invention of press, by Gutenberg. The possibility of reproducing thousands of identical copies of the same document has taken to the creation of the first magazines and journals, a revolutionary concept. But this occurred in a slow and grad way: the first scientific journal pressed, for example, was released just in 1665, 200 years after. Although, until today this is the basis of a huge system of divulgation in science and technology, counting more than 300 thousand journals around the world, and that has changed little during the three last centuries. Nowadays, this scenario is about to change radically, with the development of global computer networks, like Internet, mainly after the explosion of the WWW (World Wide Web), that allows for high quality electronic publishing, with texts, images, videos, etc. Together, these two technologies have a revolutionary potential many times superior than the invention of press. WWW is based in an active model of search for information, this is, in traditional Internet navigation, denominated "pull" technology, the user obtains information from different WWW sites, searching for topics of his interest. The huge volume of documents and sites available make the information obtention possible only after a refined search procedure, made with one of the mechanisms existent for this purpose, making the process difficult. Besides that, the continuous growth of available information and the necessity of individually visiting the sites is, slowly, making access infeasible, both from the user's... ...t with the certainty that the information is delivered to the correct user and according do a desired profile. In the near future, the integration of "push" technology with traditional media like television, cinema and radio will be possible, changing radically not only the mass media, but also business and marketing strategies involved. Finally, the use of information technologies based in Artificial Intelligence will be used to improve information filters both in client and server side, in a manner that software robots and other autonomous agents will send the subscriber's computer only news and articles that satisfy highly specific interests criteries. Electronic references PointCast Corporation: http://www.pointcast.com Marimba Corporation: http://www.marimba.com Microsoft Corporation: http://www.microsoft.com Push Council: http://www.aitek.com/PUSH/

Role of Galileo with References to book Galileos Daughter Essay

During an important time in European history, Galileo played a key role in the scientific revolution. He challenged widely accepted ideas and gave a new face to philosophy, astronomy and physics. While he was alive, though, he was much more than just a philosopher. Galileo Galilei had passions and values, which were portrayed throughout his life and accurately written down in Dava Sobel's Galileo's Daughter. He applied these values in his career as a mathematician and a teacher of physics, in his passion of astronomy and philosophy, in his loyalty to his church and country, and most of all to his daughter, whom he conversed with in the many letters of Galileo's Daughter. Unlike most of the history that is read in books, Galileo's story is of a real man with real values and faced with very controversial decisions. Some of these controversies involve the clash of his passion of philosophy with that of the most widely accepted Aristotelian teachings. An example of this is when Galileo looked into his telescope and saw the moon, with its large mountains and deep valleys (31). This discovery proves contrary to what was taught by Aristotle, that the moon was shaped as a perfect sphere. In addition to this, determining how objects accelerate during free fall consumed him for some time. He was known to test his theory by carrying cannonballs up Pisa?s eight story spiral staircase to see if an object?s weight and acceleration during free fall were not related as he had thought (19). This challenged another one of Aristotle?s teachings, which was that an object?s acceleration was directly proportional to its weight. His most significant controversies involved his passion of science and his loyalty to the Catholic Church. Religion... ...d because it offers a look into the life of a real man in history. Instead of painting a picture of a scientist in the 17th century, it tells the story of a man and his passions and values. Galileo was a man who loved mathematics and physics and was devoted to teaching his theories to others. He was a religious man who feared the extreme Catholic Church?s power as much as the next European. Still, he wrote his controversial astronomical and philosophical studies down on paper where they would be explored and researched decades after his death. Most importantly, though, the book Galileo?s Daughter portrays him as a man who loved his family, and still made time for his daughter during all of his ordeals. Galileo was not only a man of great influence to science, but also a man with passion, belief and conviction, and this is unfortunately forgotten in most history books.

Does Sex Sell

Whether they are on TV, radio, or in a magazine, there is no way that you can escape advertisements. They all have their target audience who they have specifically designed the ad for. This is a multi billion dollar industry and advertisers study many ways that they can attract people's attention. One way that is used the most and is in some ways very controversial is use of sex to sell products. Evan Williams, a company who sells whiskey, released a print ad of a young woman dressed in her Sunday best on one side of the advertisement saying â€Å"the longer you wait†. On the other side they have a picture of the same woman as an adult dressed in a sexual manner saying â€Å"the better it gets†. In the middle of the ad is a bottle of their whiskey and next to that it says â€Å"aged seven years†. An analysis of the Evan Williams advertisement will include the appeals of ethos, logos, and pathos. The target audience is both males and females in their late teens to mid twenties. This company gets the male side of the equation by getting their attention and interest drawn to the attractive woman on the right with bright colors, drawing your attention there, as well as the bottle of whiskey which is right in the middle of the page. One way to try and get the females to look at the advertisement and read it is by showing a very plain girl who seems to be very typical of girls during their younger years. On the side of that picture they show the same girl who now has become a woman, and is very attractive and just seems so much more powerful and sure of herself. One way that you can achieve that is to drink Evan Williams Kentucky straight bourbon whiskey. I feel that this advertisement is not very ethical at all. They send the message that if you do not wear sexy clothes and try and act sexy then you are not good enough. The logic behind the advertisement is almost in all essence, sexual. They are using a woman who is very attractive with bright colors standing next to a bottle of whiskey. As well, they try and use their slogan that goes with their product and apply it to a completely different situation with a woman. They show how much â€Å"better it gets† when it is aged seven years. This is very degrading to the woman because they portray her as being ugly in the first photo, but after seven years, less clothing, and makeup she is much better. There is nothing wrong with the girl on the left who is just plain and simple. When you have to wear something sexual to get noticed it just continues to drain away from the collective respectability of our society. They try to play sexual emotions in this advertisement. They show an attractive woman and a bottle of whiskey. They try and make it seem that if you drink their product that you can get this woman. Also they try and use the emotions of the females talking about how a decent looking woman can become very attractive. The newer picture also is more vibrant plus she is wearing a lot more sexually provocative clothing than her old self, who is covered up and not showing any skin. It also seems to draw onto girls that have a lower self esteem. Showing that you will become a much happier person if you are good looking and dressed very sexually, than if you are not better looking. Personally I think that this is an unethical dilemma that we face in society today. Using sex to sell products is something that companies should stay away from. Depicting images of people for personal gain is not right in my opinion. Unfortunately in our society this form of advertisement is accepted. This ad is although one that does appeal to its targets by using clever wording.