Interface Design for Online Gift Shop

Question: Discuss about the Interface Design for Online Gift Shop. Answer: Introduction: The aim of designing the interface is to support a local gift shop in making their online presence. The interface is designed to provide the users with ease to order gifts online sitting right at their home. The interface has been designed by gaining some idea and concept from existing online gift shops. The existing design of the available websites has helped to determine the contents that have to be incorporated in user interface of the online gift shop. The interface for the users of online gift shop was being designed by following the design principles and usability standards to ensure that it can be viably used by the customers. The particular interface has been chosen for the local online gift shop as it is easy to use and simple to understand. The interface has a classy and elegant look so that the users feel comfortable and easy to use while placing their order for gifts in the online gift shop. The design of the interface is also easy to navigate as the navigation bar has been added to the master page that means it is available in all the pages of the website of online gift shop. The design of the user interface has been selected as it has items categorized according to the requirements of the customers. User requirements The major requirements of the users have been fulfilled in the interface design for the online gift shop as it has every functionality that has been determined in the design proposal. The design firstly is simple and easy to use that points out to be a positive aspect for attracting customers. Next, the interface being designed has been added with a search bar so that the users can easily search from the available items in the online gift shop. There is a shopping cart provided in the interface design unlike baskets in any physical store so that the users can add their choice of items and browse for purchasing of other items. The shopping cart helps the users to add, modify or delete items as per the choice of users before proceeding to final order placing procedure. The interface has been also embedded with a help page to provide the users with overview of some common issues being faced while placing their order and how to resolve them. There is also another module being implemented in the interface for ease of the users to pay in advance while placing their order. The ordering page provides an overview of purchased items and the total amount that have to be paid by the users and they also have a privilege to add their choice of deliver time and address. Design framework The user interface for the online gift shop has been designed considering the specific requirements determined from design proposal. The design has been made such that at every step of using the online gift shop, the users do not face any difficulty to place their order of feel that the website or mobile application of the online gift shop is complex in nature. The interface has been prepared as such that the users can easily place their order for particular gift items by either searching or browsing available items. The design has been chosen so that the users can place their order by following step by step procedure. The ideas and concepts for designing the interface has been gathered from various available online gift shops however the simplest modules from those have been selected for this particular project. The design procedures for websites have also been studied to ensure that the interface is being designed according to design principles as usability standards. In context to this project for Online gift shop, the available sources from which the idea of designing the user interface has been gathered is listed as below: https://www.fnp.com/australia/gifts https://www.giftsaustralia.com.au/ https://www.everythingbutflowers.com.au/ Conclusion From the evaluation of designed user interface for the online gift shop, it can concluded that all the user requirements being identified in the design proposal have been taken into consideration. The user interface has been designed such that it meets the requirements and can be easily used by the customers of the online gift shop. The design specifications as well as usability standards have been maintained to design the user interface for the online gift shop. The contents have been arranged sequentially so that users find it easier to move around the online gift shop either accessing the website or mobile application. Bibliography Banerjee, I., Nguyen, B., Garousi, V., Memon, A. (2013). Graphical user interface (GUI) testing: Systematic mapping and repository.Information and Software Technology,55(10), 1679-1694. Charfi, S., Ezzedine, H., Kolski, C. (2015). RITA: a useR Interface evaluaTion frAmework.J. UCS,21(4), 526-560. Hart, P., Bierwirth, R., Fulk, G., Sazonov, E. (2014, August). The design and evaluation of an activity monitoring user interface for people with stroke. InEngineering in Medicine and Biology Society (EMBC), 2014 36th Annual International Conference of the IEEE(pp. 5908-5911). IEEE. Page, T. (2014). Skeuomorphism or flat design: future directions in mobile device User Interface (UI) design education.International Journal of Mobile Learning and Organisation,8(2), 130-142. Plaisant, C., Wu, J., Hettinger, A. Z., Powsner, S., Shneiderman, B. (2015). Novel user interface design for medication reconciliation: an evaluation of Twinlist.Journal of the American Medical Informatics Association, ocu021. Zen, M. (2017).A methodology for assessing aesthetics of a graphical user interface of an information system: visual measures-based automated evaluation(Doctoral dissertation, UCL-Universit Catholique de Louvain).

Purple Hibiscus Religious Attitudes free essay sample

Adichie uses Papa Nnukwu to teach readers that different people find spiritual pleasure in different religions, and helps the reader understand that beliefs unfamiliar from your own are equally important. Papa Nnukwu is the only non-Catholic character that the reader becomes familiar with in the novel. He is a man rooted in the traditional Nigerian beliefs, and has continued to embrace the Nigerian culture despite so many in Nigeria, including his two children, who were starting to conform to the more Western, Catholic beliefs. Papa Nnukwu offers a huge contrast to Papa Eugene, who is obsessed with having a European lifestyle, certain that it is far superior to Nigerian beliefs. It is likely that Papa Nnukwu’s character has been used by Adichie to show Kambili that â€Å"sometimes what was different was just as good as what was familiar† (p. 166). Kambili had been brought up hearing Papa Eugene call his father a â€Å"heathen† and calling his traditional rituals/ceremonies â€Å"devilish folklore†. We will write a custom essay sample on Purple Hibiscus: Religious Attitudes or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page In one scene, Kambili watches Papa Nnukwu perform his morning prayers, and she is surprised to realise that his prayers are very similar to hers (p. 67). This scene is vital in helping the reader question whether it is right to deem certain religions as right or wrong, and assists them in realising that certain spiritual beliefs do not have more value than others. Kambili is amazed at how Papa Nnukwu’s prayers for Papa Eugene are so much more loving than Eugene’s prayers are for him. This makes it clear that Papa Nnukwu’s expresses his beliefs in a way that brings him kindness, love, compassion and patience unlike Papa Eugene. This contrast is instrumental in teaching Kambili that Papa’s way is not the only way, and thus the reader learns that there is not only one correct religion. Kambili also mentions that Papa Nnukwu finished his prayers smiling and with an expression of deep serenity on his face. Adichie could possibly be using this to indicate to the reader that different people find peace and happiness in different spiritual beliefs, and it is this joy that is important, not whether the belief is â€Å"right† or â€Å"wrong†. Through Father Amadi the reader is introduced to a compassionate, concerned and selfless side of expressing one’s faith. Father Amadi is a new generation Catholic priest: He is young, modern, unconventional and proudly Nigerian. We are first introduced to Father Amadi when he is a visiting priest at Kambili’s church. She describes his priestly garments as unconventional and mentions that he sings Igbo songs during the service. He also â€Å"kissed the bible slowly when he was done† (p. 28), revealing Father Amadi’s strong sense of enjoyment in his services. His services are also described as far less rigid than those of Father Benedict, an indication that Father Amadi makes worship part of everyday life, rather than making it a stern ritual, which is a far more modern take on the religion than Father Benedict and Papa Eugene. Moreover, Kambili notices that Father Amadi had not mentioned how beautiful the church was, or praised Papa Eugene like all the other visiting priests had. This verifies how Father Amadi’s view of religion is unembellished and honest – he is only concerned about the worshipping of the Lord, rather than the materialistic side of religion. Father Amadi is very easy to relate to and has intimate relationships with his congregation, which is evident when Aunt Ifeoma mentions, â€Å"He’s new at our chaplaincy, but he is so popular with everybody on campus already. He has invitations to eat in everybody’s houses† (p. 134). Unlike Father Benedict, Father Amadi is not a colonial product. He has the ability to combine the Western traditions of the church with Igbo praise songs, much to the distaste of Papa Eugene. He has managed to create a healthy balance between accepting his Nigerian culture while following a European religion a very contemporary expression of his faith. Father Amadi becomes socially and spiritually attached to others, such as the young boys he plays football with. He tells Kambili, â€Å"I see Christ in their faces, in the boys faces† (p. 178). Kambili struggles to imagine a Godly figure in the faces of ordinary people – this just shows how Father Amadi chooses to see the good of God in others, and wants to use his religion to help others in need. It is clear in the novel that Father Amadi follows God’s word through love, compassion and care for others. His devotion to helping the troubled Kambili acts as an example of his caring nature. He speaks of an all-accepting and forgiving God, offering a huge contrast to Papa Eugene’s constant talk of a revengeful, punishing God, and he echoes the love of God in his everyday life. Adichie uses Father Amadi to show the reader a different kind of priest from the common stereotype; a kind of priest contrasting hugely to the very distant and formal Father Benedict. This could be a great eye-opener for many readers who may realise they themselves had had stereotypes of a â€Å"typical† priest in their minds. Moreover, Father Amadi assists the reader in understanding that Holy figures do not necessarily have to be distant, superior and powerful, but can also be very human and intimate. Adichie introduces the readers to an inspiring person who has devoted his life to God, helping us realise that faith can be expressed in a way that brings great joy to one’s own life as well as others. From a young age Mama Beatrice was exposed to a stern Catholic upbringing, and continued these rigid Catholic traditions into her married life with Papa Eugene. However, she still managed to find small ways in which she could express her faith independently – teaching readers an important lesson about finding individuality in one’s faith. Mama Beatrice’s father was very high up in the Catholic Church in Nigeria. It is mentioned in the novel that her father was very set in his Western ways and had always insisted that the family spoke English and lived the European lifestyle. Furthermore, when she married Papa he had great control over how she followed the Christian faith. Thus, in the novel, one is seldom exposed to Mama Beatrice’s personal thoughts and views on her religion because she has always been influenced by others’ pugnacious religious opinions. It is likely that she struggles to find her individuality in her faith and probably does not express her faith in the manner that she would if she was not married to Papa or had a different upbringing. Nevertheless, a certain scene in the novel seems to reveal some small details about Mama’s own ideas of God. In Chapter 3, Kambili says that Mama always â€Å"wore the same t-shirt with GOD IS LOVE written on the front† (p. 7) along with a loosely-knotted green wrapper. This simple description could demonstrate how Mama has a slightly different view of God to Papa Eugene. By wearing this â€Å"GOD IS LOVE† t-shirt, she could possibly be finding reassurance in her belief that God is a loving and forgiving God, not the harsh God Papa believes in. The fact that the Achike family is so wealthy, yet Mama Beatrice always wears this same, simple outfit, also shows how she is unmaterialistic, and the words rinted on her t-shirt could indicate that her chief focus is on loving her God, not the earthly distractions. One also finds out in the novel that Mama holds prayer meetings with a small group of women living in Enugu, and they worship God through singing Igbo worship songs. Kambili mentions that â€Å"their Igbo songs, accompanied by robust hand clapping, echoed upstairs† (p 21). Mama Beatrice evidently has a greater ability than Papa Eugene to merge her religion with some of her Nigerian traditions, and is able to find enjoyment in her praising of God through singing. Adichie uses this information to illustrate to the readers how Mama Beatrice, although very reticently, manages to express her faith in a way that she can find comfort, despite being influenced into certain stern traditions her whole life and having many limits placed on the way in which she can express her faith. Adichie helps the reader understand that finding one’s own individual way to express one’s faith is imperative. Aunt Ifeoma exhibits to Kambili and the readers the importance of being accepting of all faiths, no matter how different they are from your own. When looking at Aunt Ifeoma’s attitude towards faith, one is stunned that Aunt Ifeoma and Papa Eugene have had the same upbringing, because she is so much more open-minded, tolerant and balanced than Papa in her views towards religion. Papa believes that being Catholic is â€Å"right† and any other religion is simply incorrect, whereas Aunt Ifeoma constantly tries to teach Kambili that other beliefs, such as Papa Nnukwu’s traditional Nigerian beliefs, are not wrong just because they are different. This is proved when Kambili says of Papa Nnukwu, â€Å"How could Our Lady intercede on behalf of a heathen, Aunty? † and Aunt Ifeoma helps her understand that Papa Nnukwu is â€Å"not a heathen but a traditionalist, that sometimes what was different was just as good as what was familiar, that when Papa Nnukwu did his itu-nzu, his declaration of innocence in the morning, it was the same as saying our rosary† (p. 166). Also, in contrast to Papa Eugene, Aunt Ifeoma is able to merge her Catholic faith with the Nigerian culture and is unashamed of it. Despite being raised by Europeans in European-run schools, she has not rejected her culture or deemed it inferior like her brother has. This validates that Aunt Ifeoma finds it important that your religion should not change who you are, but still allow you to be satisfied with your individuality. Additionally, Kambili was shocked when Aunt Ifeoma â€Å"prayed that we might find peace and laughter† (p. 127), something that would never have been mentioned or heard in the Achike household. Aunt Ifeoma also combined Western Catholic rituals, such as saying the rosary and the Hail Mary’s, with traditional Igbo songs of praise in their post-dinner religious rituals. This proves how Aunt Ifeoma expresses her faith using laughter, love and joy as well as in a way that is familiar to her, by worshipping in her native tongue. Consequently, it is clear that Aunt Ifeoma teaches the readers some vital lessons. You learn to be tolerant of other religions; no matter how unfamiliar they are, as there is not one â€Å"correct† belief. Furthermore, Aunt Ifeoma demonstrates that you should not let your religion change you, but use it to embrace your individuality and your culture. Aunt Ifeoma is a prime example of how faith has the ability to bring delight to your life if expressed in a positive way. To sum up, Adichie has used these characters to delve deeper into the theme of religion. She displays to the readers that one’s faith can be expressed in a variety of different ways, and it can have very contrasting impacts on people’s lives. She uses these characters to help the reader understand valuable lessons about religion. Through these characters the readers can understand that that no spiritual belief is superior to another, and that it is imperative to be accepting of other religions. Adichie hints that it is the joy found in one’s religion that truly matters. One can learn that expressing one’s religion in a way that has a positive impact on others is key, as well as being able to merge one’s religion with one’s individuality.

How to Write a Religious Apology Essay Sample

How to Write a Religious Apology Essay SampleI would recommend reading some samples of religious autobiography essays. They can help you become aware of the literary elements that make up a good essay.The first element to be noticed in a religious autobiography essay is consistency. A good essay should include the same examples, ideas, concepts, and terms throughout the whole essay. A good essay will include quotations, quotes from the Bible, passages from Scripture, Biblical stories, etc. The list could go on.A religious autobiography essay will also help you develop your own sense of humor. Just like poetry, poetry that uses real events and people can be used as a literary device.One feature that is usually lacking in religious autobiography essays is the idea of setting a chapter aside to show the reader what is happening in the other chapters of the essay. A good religious autobiography essay can include a chapter summary or postscript, which describes what happens in the rest of the essay. In some cases, an appendix with other writings can also be included.You need to pay attention to the length of the religious autobiography essay sample you read. Not all the sample essays are appropriate for all essays. The essay sample that is the best one for you will need to contain a series of five to seven paragraphs.These paragraphs should generally start with a character's name, followed by a brief description of what the character is like. After the character's introduction, the writer should continue the paragraph by discussing how the character does certain things, how he thinks, and what he says. It is important that the essay is complete. The author should then wrap things up by discussing why the character believes the way he does.Reading the religious autobiography essay sample can be helpful to you in developing your own style. The fact that you should pay attention to detail, including the length of your essay, shows that you have good taste.

Husserl Phenomenology

Husserl Phenomenology Free Online Research Papers Husserl was a German Jewish philosopher. Being Jewish put him at a disadvantage due to the times and the place. After gaining his Ph.D in mathematics at Berlin university, he lectured at the universities of Gà ¶ttingen and Freiburg. The Nazis had him relocated in favor of his previous apprentice, Heidegger. Husserl believed that the political and social crisis followed from an intellectual crisis. Modern science was unsuccessful to provide its promised answers. Husserl wanted to produce a philosophy that would offer a firm establishment of certain understanding upon which all other sciences would rest. His phenomenology was to be a philosophy of drastic rejuvenation through which mankind would learn to see the world anew. All prejudices would be eliminated; all simplistic answers to fundamental questions would be balanced, all taken for granted attitudes abandoned. The result a Europe founded on truth. Only one need absorbs me: I must win clarity else I cannot live; I cannot bear life unless I can believe that I will achieve it. (H. Spielberg The Phenomenological Movement Vol. 1 1865 p. 76 n.1, p. 82.) Husserl dedicated himself to a search for the very foundation of human knowledge. His first passion had been mathematics and he became gripped by a vision of a philosophy that provided the surefire certainty found in mathematics. He wanted to create a philosophy that was a rigorous science. Yet his focus was not on the so-called objective truths of empirical science, but on the subjective process of human thinking; not on so-called facts but on phenomena, things as they appear to the mind. Edmund Husserl saw modern science in crisis. Its claims to objectivity failed to recognize the active role of consciousness in developing human understanding. He developed phenomenology, a methodology designed to examine the contents of ones own consciousness. The examination of pure phenomena is seen as a means to return to the fundaments of knowledge and how the world first appears to the consciousness. The focus is on the subjective process of thinking rather than on what others would consider the objective facts of empirical science. His method of phenomenological reduction requires the suspension of all assumptions about the external causes and results of the contents of consciousness. The aim is to distinguish the essential nature of mental acts and thus the truths that are the sources of human knowledge. Thinking is always intentional, aimed at a specific object. But the difference between thinking and acting is that the intentional object, what the mind is thinking about, need not be present. It may not even exist. The difference between mental acts and other acts is that the objects of mental acts may be intentionally inexistent. This does not, however, mean they have no reality. The act of thinking gives them a meaning and significance; they become objects of our consciousness. It is these objects of consciousness, phenomena, that are the focus of Husserls philosophy. Husserl saw modern science in crisis precisely because its claims to objectivity had failed to recognize the active role of consciousness in developing human understanding. Any theory of knowledge must be based on an understanding of the workings of the human consciousness. The natural sciences give the appearance of rational, objective knowledge. But the natural attitude of the scientific method fails to acknowledge the role of consciousness in constituting meaning. It denies the essential status of objects of consciousness as living intentional experiences. The mind and only the mind is a being in itself and for itself; it is autonomous and capable of being handled in a rational, genuinely and thoroughly scientific way Thus the science of nature presupposes the science of the mind. (Philosophy and the Crisis of European Man) Phenomenology claims to be absolutely original and scientific in a genuine sense. It abandons the tentative notions that science mistakes for reality and the pseudo-scientific pretenses of naturalism. Husserl is not denying a legitimate role for natural science. He is simply arguing that its very legitimacy assumes a phenomenological investigation of the intentional origins of knowledge. A solid foundation for knowledge can only be secured by a meticulous method that returns to the intuitive evidence of the immediate experience of consciousness. Phenomenology is therefore a science of science. Attempts by Franz Brentano to establish psychology as an empirical science inspired an interest in mental phenomena. It was Brentano who first stressed the intentionality of consciousness. Brentano realized that it was impossible to study behavior without recognizing that behavior constitutes acts of consciousness. It involved interaction between the subjective conscious self and the objective outside world. Empirical psychology, he concluded, must first seek to understand the subjective experience by way of intuition. Brentano appears to have had greater influence on the phenomenologists than on the world of experimental psychology. Heidegger was at one time pupil of Husserl, a pupil who succeeded his master as professor at Freiburg University, not so much because of his philosophical genius but because of his political affiliation. Heideggers commitment to National Socialism saw his promotion to rector of the university in 1933. Meanwhile, Husserl was subjected to harassment and his career inhibited because of his Jewish background. The influence of both Husserl and Heidegger on existentialists like Sartre is undeniable. Later phenomenologists failed to follow Husserls thinking in its entirety. They make the more modest claim to explore the many ways in which consciousness itself provides the structure and the feeling of being in the world. Still the existentialists focus on the life-world of the conscious being finds its origins here. Husserl envisioned a process of exploring the intentionality of pure consciousness and hence producing universally valid knowledge free from corruption by individual and communal experiences and understanding. This would involve a number of stages. Bracketing suspension of all empirical and metaphysical presuppositions Reduction allowing a return to a presuppositionless world Free variation imaginary variation of the reduced thing to a common variation or essence (eidos) Intuition an awareness of the essence as it emerges passively from the overlap of the varying acts of intentionality Description of the essential structures of of both the intended thing (noema) and the intending consciousness (noesis). The descriptive phase includes all the stages and renders essential intuitions permanent and hence communicable to others in the universal pursuit of knowledge. Phenomenology is in search of a pure or reduced object or process, its very essence. It seeks to strip individual objects of all that makes them particular, seeking the pure essence what they share with other objects of the same sort. This requires putting to one side all beliefs characteristic of common sense and science, a process called bracketing. Bracketing concentrates our awareness on the ways in which meanings appear to us as pure phenomena regardless of whether they exist as empirical entities outside of our consciousness. The mind is thus freed from the literal reality we normally take for granted and comes to know its own intentionality more intimately and more accurately. From the outset, Husserl argued that the main purpose of phenomenology is a return to the fundaments of knowledge. Its aim is to relocate the primary point of contact between man and the world, to redirect philosophical attention to the primordial ways we perceive the world. Phenomenology works to recover the forgotten origins of scientific knowledge, to retrace a pre-objective intuition of things themselves in their flesh and blood presence in the life-world. It asks us to rediscover the hidden â€Å"intentionalities† of consciousness, to examine their essential structures in a new manner without presuppositions. Phenomenology places much importance on imagination and intuition. After bracketing, there occurs free variation where meaning unfolds in a free play of pure possibilities. In the unregulated horizon of our imagination, we can liberally vary or modify anything until an invariant structure is revealed. This is the essence of the thing intended. It emerges passively from the overlap of the multiple acts of our freely varying intentionality. In a single intuitive act of recognition we are taken back to the interface between consciousness and its intended object. In this way, phenomenology arranges to repeat the pre-reflective acts of our intentional experience in a reflective fashion. Husserls analysis focuses not just on the objects of consciousness but also on the acts of consciousness perception, imagination, signification etc. which intend the object. The method culminates in a description of the essential structures of both the intended thing (noema) and intending consciousness (noesis), as these essences emerge from the free variation of imagination into the grasp of a united intuition. Through the process of phenomenological reduction, Husserl believed that one can also discover ones own transcendental ego. This ego, as pure consciousness, is quite distinct from the psychical self that is of interest to psychology. Husserl believed that his phenomenological method overcame the difficulties that Kant had identified in coming to know either things-in-themselves or the transcendental self. By means of phenomenological reduction, Husserl believed that we could regain access to a presuppositionless world of transcendental immediacy where being becomes identical with its manifestation to consciousness. Being becomes reduced in a non-reductive sense of being retrieved and opened up to the meaning of being . Husserls analysis focuses not just on the objects of consciousness but also on the acts of consciousness perception, imagination, signification etc. which intend the object. The method culminates in a description of the essential structures of both the intended thing (noema) and intending consciousness (noesis), as these essences emerge from the free variation of imagination into the grasp of a united intuition. Through the process of phenomenological reduction, Husserl believed that one can also discover ones own transcendental ego. This ego, as pure consciousness, is quite distinct from the psychical self that is of interest to psychology. Husserl believed that his phenomenological method overcame the difficulties that Kant had identified in coming to know either things-in-themselves or the transcendental self. By means of phenomenological reduction, Husserl believed that we could regain access to a presuppositionless world of transcendental immediacy where being becomes identical with its manifestation to consciousness. Being becomes reduced in a non-reductive sense of being retrieved and opened up to the meaning of being. Husserl was fixed that a new scientific philosophy would not treat consciousness from the natural viewpoint, as object. Truth lies, not in the mind, nor in the natural objects of perception, but in the interaction between the two. As soon as we encounter the world, we, as conscious subjects, start to give it meaning. A solid foundation for knowledge can only be secured by a scrupulous method that returns us to the immediate experience of consciousness. We can only hope to know the things themselves by interrogating the life of the consciousness which intends these things that transcendental self which alone is capable of producing valid universal knowledge. Research Papers on Husserl PhenomenologyThree Concepts of PsychodynamicRelationship between Media Coverage and Social andComparison: Letter from Birmingham and CritoAnalysis Of A Cosmetics AdvertisementQuebec and CanadaIncorporating Risk and Uncertainty Factor in CapitalAppeasement Policy Towards the Outbreak of World War 2Capital PunishmentBook Review on The Autobiography of Malcolm XInfluences of Socio-Economic Status of Married Males

The Meaning of Other in Sociology

The Meaning of Other in Sociology In classical sociology, other is a concept in the study of social life through which we define relationships. We encounter two distinct types of others in relation to ourselves. Significant Other A â€Å"significant other† is someone about whom we have some degree of specific knowledge and thus we pay attention to what we perceive to be his or her personal thoughts, feelings or expectations. In this case, significant does not mean that the person is important, and it doesnt refer to the common parlance of a romantic relationship. Archie O. Haller, Edward L. Fink, and Joseph Woelfel of the University of Wisconsin performed the first scientific research and measurements of the influence of significant others on individuals. Haller, Fink, and Woelfel surveyed 100 adolescents in Wisconsin and measured their educational and occupational aspirations while also identifying the group of other individuals who interacted with the students and were mentors for them. Then they measured the impact of the significant others and their expectations for the teens educational possibilities. The results found that the expectations of the significant had the single most powerful influence on the students own aspirations. Generalized Other The second type of other is the â€Å"generalized other,† which we experience primarily as an abstract social status and the role that goes with it. It was developed by George Herbert Mead as a core concept in his discussion of the social genesis of the self. According to Mead, the self lives in an individuals ability to account for himself as a social being. This also requires a person to account for the role of the other as well as how his or her actions could affect a group. The generalized other represents the collection of roles and attitudes that people use as a reference to figure out how to behave in any particular situation. According to Mead: Selves develop in social contexts as people learn to take the roles of their consociates such that they can with a fair degree of accuracy predict how one set of actions is likely to generate fairly predictable responses. People develop these capacities in the process of interacting with one another, sharing meaningful symbols, and developing and using language to create, refine, and assign meanings to social objects (including themselves). For people to engage in complex and intricate social processes, they have to develop a sense of expectationsthe rules, roles, norms, and understanding that make responses predictable and understandable. When you learn these rules as distinct from others, the aggregate comprises a generalized other. Examples of the Other A significant other: We might know that the corner grocery store clerk likes children or does not like it when people ask to use the restroom. As an â€Å"other,† this person is significant in that we pay attention not only to what grocers are generally like, but also what we know about this particular grocer. A generalized other: When we enter a grocery store without any knowledge of the grocer, our expectations are based only on knowledge of grocers and customers in general and what is usually supposed to take place when they interact. Thus when we interact with this grocer, our only basis for knowledge is the generalized other.

Afrocentrism Historiographical Paper Essay Example | Topics and Well Written Essays - 1250 words

Afrocentrism Historiographical Paper - Essay Example In searching for the origins of Greek civilization, the Western world is in search of its identity. However, in the act of separating the world into a Western and an Eastern world, theories surrounding origins are biased by the desire to belong to the foundational race. In examining such theories, an observance can be made about the way in which ’truth’ is defined within the framework of scholarly theory. The origin of the Afrocentric movement of theories can be traced to the 19th century when â€Å"an approach that explicitly sets out to redress the negative images which have often been developed of Africans and to promote positive constructions of African heritage†(Ancient Egypt 2003, 7) was determined to be needed for cultural authenticity. The work of Cheikh Ante Diop, a Senegalese national who studied in Paris, and became an historian, an anthropologist, a physicist and a politician, studied histories of origin in order to support his theories and determined that â€Å"it was Europe that depended on Africa . . . Far from having no history at all, as European scholars had been assuring themselves, Africa was now recognized as no less than the source of mankind†(July 1987, 137). Martin Bernal’s theory of the origins of Greek civilization has created a great debate in the academic community. The basis of this theory is that a correction in accepted European revisionist theories on the origins of Greece must be made. Greece culture, according to Bernal, was borrowed from the civilizations of Egypt and Phoenicia, not from the northern Indo-European cultures. He contends that this theory of Indo-European influence is a result of theories produced out of prejudice that are created to diminish the influence of African cultures on modern thought. Bernal (1994) states the Greeks were fiercely opposed to the idea that any other culture had ever been involved in the creation of their society that they were superior to

The Reasons for Participating in the MMPA Program Essay

The Reasons for Participating in the MMPA Program - Essay Example The University of Toronto seeks a diverse and unique entering class of current and future managers. How will your distinctiveness enrich the learning environment and enhance your prospects for future success? In the midst of the overwhelming competition in the business world, it is becoming increasingly important to have a strong sense of maturity in the learning process. Having realized this, I have taken time to develop myself as an accounting student. My past learning experience during the undergraduate program in U of T’s Mississauga campus has enabled me to develop and nurture a mature student status. My maturity as a student and profound learning skills coupled with strong determination to succeed will be a strong boost to the learning environment in The University of Toronto. I will, therefore, use my learning experience, positive influence, and power to motivate others to nurture a learning environment amongst fellow students. If we are all united together as students towards a common objective of getting the best out of the program, then my chances of succeeding in the master’s program will be secured. More importantly, the favourable learning environment that will have been nurtured will be a good platform for me to maximally gain all the required skills for my future practice. What sets me apart from the rest is my resilience. Life experiences have taught me to be resilient even in distressing conditions. Actually, my resilience enabled me to go through the undergraduate program despite having accidents and fee problems.