Smoking companies should be sued. (a negative speech Grade 9 essays

Smoking companies should be sued. (a negative speech Grade 9 essays Good evening chairperson ladies and gentlemen, Before I Begin the negative teams argument. I would like to address some of the misleading statements made by the affirmative team. The Negative team agrees/disagrees with the definition made by the affirmative team We disagree with the definition laid out by the affirmative team; we would like to redefine the following words. Cigarette, company, sued. Cigarette: A slender roll of cut tobacco enclosed in paper and meant to be smoked Company: An association of persons for carrying on a commercial or industrial enterprise Sued: to seek justice or right from (a person) by legal process Our theme for this evenings debate is if people choose to partake in any activity or habit, which is obviously risky, they should not have the right to sue. Individuals should be held liable for the choices they make. The negative team believes that our theme is an apt one because it is not the responsibility of the cigarette companies but the choices made by the individuals. Our split for tonight is economic and social views, which leads me to my first point. On average a packet of cigarettes cost $10.00, and $6.50 of that is tax, which goes to the government. Last year Australia sold Thirty five million packets of cigarettes, That means that Two hundred and twenty seven million five hundred thousand dollars is injected in to the Australian economy this money not only pays for the health system but also our public schools and our infrastructure. If smoking companies are sued it may lead to chapter eleven bankruptcy, this would mean that all of the money that would be injected to the Australian economy would now be non-existent. The consequences would be that taxes across the board would be raised by an additional 5%, to make up for the loss. This years budget was announced last night and there was a major surplus even with a drought a war and an epidemic this was said ...

Importance of Meaningful Music essays

Importance of Meaningful Music essays Music is one of the most influential forms of expression. You can see, hear, and even feel music. Music can lift your spirits, can make you depressed, make you think of your lover, or send surges of adrenaline through your body. Music also keeps traditions alive. Parents sing stories to their children that their parents sang to them. Music can go so far as to save a life. Ive read stories about people who were alone, ready to commit suicide, but listened to a certain band or even a certain song that got them through the pain they were feeling. I feel that if a singer or a band does not write their own music, the music isnt genuine. People who have writers make up lyrics for them to sing arent artists or musicians, they are singers. There is a difference. I would rather listen to a Dave Matthews Band song that no one has ever heard than listen to the Number One song in America if the band didnt write it themselves. Over the years, this had led me to listening to bands that arent the most popular, but have solid lyrics that convey strong emotions. Three bands that immediately come to mind are the Dave Matthews Band, Phish, and O.A.R. Phish and O.A.R. receive little, if any, public acclaim, and they are all right with that. And until the last couple of years, the DMB fan base consisted of small but devoted fan groups, some people quitting their jobs to travel from tour date to tour date in order to see every show of a tour. Sonnys Blues was a story of Sonny, a heroin addict who had nothing but his music. His music is what he lived for, and when he felt he wasnt good enough, he would then turn to heroin for release. This often happens to many musicians who are very good, but just feel that they need that extra push, or that they cant be creative without the drugs. Bands like Pink Floyd, Led Zeppelin, and The Doors started this ph ...

An investigation of the relationship between CSR strategies and public Essay

An investigation of the relationship between CSR strategies and public affairs in Hungary - Essay Example International guidelines, corporate best practices and a large volume of professional literature have together created the system which today is referred to as CSR. The relationship between CSR and public affairs (PA) has not been sufficiently studied (Nelson, 2008). This seems to be attributed to the fact that the world is coping with a number of complex global and local problems like poverty, population increase, the lack of drinking water, etc. and overcoming these problem poses an increasing challenge for nation states. The sustainability of the economic, social and natural environment is indispensable for the long-term, value creating operation of businesses (Nelson, 2008). As a result of these phenomena and processes, the interests and responsibilities of the state meet the interests related to the sustainable operation of businesses. According to Kargaci-Kovats (2012), CSR is still considered a novelty in Hungary. While, CSR was already a known concept in the country, its popularity gained momentum following the Hungarian Business Leaders Forum in 1990 when the forum made CSR one of their topics or agenda for discussion (Lakatos, 2013). The value of public affairs in CSR relates to the decree passed in 2006 in Hungary with the Promotion of Employers’ Social Responsibility alongside the creation of the National Council of Sustainable Development as supported by the Parliament, its delegates and business as well as science, civic, abd religious representatives. Through the council, various functions were considered. The first function refers to its role in informing the Government about sustainability risks in different proposed legislation and second, the council also takes part in supposting the national sustainability strategies (Lakatos, 2013). Even with political support and sufficient business engagem ent, there is still insufficient elaboration and clarity for Hungarian organizations on what CSR actually covers (Lakatos,

Ocational Training in Qatar Thesis Example | Topics and Well Written Essays - 2750 words

Ocational Training in Qatar - Thesis Example The different levels of management expressed grave concern that the trainees were not well trained both technically and linguistically. Moreover, the programs are not line-specific and have no distinct patterns. The duration of the program is approximately 2.9 to 4 years which is too long and fails to lead to a recognized college level. The majority of the trainees indicated that they did not benefit much from the training programs. The training programs are not audited by an independent accrediting organization. Furthermore, too many parties of the parties that were involved in training the students had no training background. Lastly, the Qatari secondary school graduates are in high demand. It is thus recommended that non-Qatari’s whose mothers are Qaani’s and non-Qatari’s born in Qatar are included. The researcher observed that there were genuine efforts to equip the National Operators and Technicians with the best skills to best perform. The programs offered were, however, not based on market needs or international standards with unaccredited and uncertified TPP programs. The study was conducted in one of the LNG companies located in Qatar. The operations management believed that the quality of the Operators and Technicians needed to be enhanced to match that of its counterparts (reputable companies in the same business). The technicians belief are confirmed by the findings the review of the current status of the training when compared to best-practice benchmarks discussed in this thesis.The study was conducted in one of the LNG companies located in Qatar. The operations management believed that the quality of the Operators and Technicians needed to be enhanced to match that of its counterparts (reputable companies in the same business). The technician's belief is confirmed by the findings the review of the current status of the training when compared to best-practice benchmarks discussed in this thesis.The objective of this study, as a recap, is to compare QP training with major Oil and Gas companies in the GCC and to identify the gaps, with the emph asis being placed on O/G Operators and Technicians training.

Reading response LN 3 Essay Example | Topics and Well Written Essays - 500 words

Reading response LN 3 - Essay Example If the speaker possesses semantic prowess then they can automatically depict irony and humor in a phrase. Pragmatically, humor may be described as differing from other means of communication as its major purpose lies on amusing its audience. It is evident that humor is proactive as it forms a major part of communication. This results from the fact that people can cooperate to tell jokes. It is through inferences and implicatures as Attardo (2001) indicates that irony is created. This fact validates the fact that irony is pragmatic. Yet another interesting fact is the verity that irony is pragmatic. Attardo (2001) indicates that it is extremely fallacious to view irony as merely a processing of texts and thrusting aside the original meanings. Evidently, the ironical interpretations of irony can be understood immediately even without focusing on the literal meaning (Attardo, 2001). With this in perspective, it is worth validating the verity that irony is pragmatic. Even in statements that are forced to be ironical, the meanings are immediately deduced. However, it is validated to question on what needs to be termed as ironical and what is not ironical. It is also important to inquire what aspect of irony can be described as contextual inappropriate. Is it when the irony does not relay the intended meaning and create general implicature? The author also focuses on the reaction of humor and irony an attempt to assess the various responses that emanate from the same (Attardo, 2001). This aspect is very intriguing as not all persons will appreciate humor and irony. Some persons will choose to ignore, other will laugh while others will continue the humor or irony in question. It is this verity that validates the author’s choice of topic. Humor and irony interrelate but the same is not detected by all persons. The reactions that are displayed

Enron collapse A look back Essay Example for Free

Enron collapse A look back Essay Enron was formed as a result of merging with another company and it became a successful corporate. The joy of the business owners is to see how it grows fast and to attract more investors. There are rules and regulation that governs the corporate financial report that is open for inspection by potential investors (Folger, 2011). The audit of these financial reports should disclose the accurate financial state of the company and this should be made known to the stakeholders of the company. The stakeholders of a company play an important role in progress of the business and the going concern of the company (Sterling, 2002). The company of Enron did not manage its debts and therefore looked for means of hiding the truth from its stakeholders so as to continue making profit. Â   Â   Â   Â   Â   The aim of a business is to make profit and be able to pay the debts of the creditors and also attract investors who are interested in the business. Most investor relay on the financial statement to determine whether to invest or not to invest (Folger, 2011). The Enron Company was a big company that was famous and successful before its fall. The corporate attracted many investors since they financial report showed how the business was growing at high rate (Bauer, 2009). However the corporate management did not disclose the true and fair view of the financial reports. The financial report of a company should not mislead the shareholders or its members. Â   Â   Â   Â   Â   Moreover, in the Enron scandal there were some cases in which it showed misconduct of its financial reporting since the corporate did not display true and fair financial accountings to its stakeholders. The corporate used financial fabrication and mark- market accounting to hide its actual debts and real financial situation (Folger, 2011). These reports made the investor believe that the corporate was making profit while it was making losses in real sense. It is also a form of fraud to stakeholders since it cannot meet all its debts and in case of winding up majority of the investors and shareholder would suffer greatly. The Enron scandal was deemed to be great since it had huge debts to settle and its assets could not settle these debts. Â   Â   Â   Â   Â   Indeed, financial misconduct affects a large group of stakeholder and leaves a great mark that cannot be erased (Sterling, 2002). For example the shareholders of Enron corporate were highly affected and suffered a loss of billions that were not recovered since the corporate went bankrupt and the assets of the business were also false in existence. The investors also suffered greatly from these financial misconduct, they lost their resources. In addition, the employees suffered greatly by losing billions of pension benefits due to the misconduct of financial reports which led to the bankruptcy of the Enron therefore could no longer pay them (Folger, 2011). Â   Â   Â   Â   Â   The financial statement of a company is very important to the investors, it gives an over view of the stability of the business and its ability to pay debts. The Enron corporate failed to disclose true and fair view financial statements by hiding its real financial reports and the investors were misled and also due to many investments made by the company lead to its bankruptcy (Sterling, 2002). The purpose of accurate financial reports is to help the investors and also the company to know to what extent they should contract or invest in other businesses. It also helps in managing of the company’s debt thus making profit but the Enron was only interested in making a lot of profits that led to their down fall. Â   Â   Â   Â   Â   Â  Ethics are rules that govern every business and its members on how to conduct their daily roles in the company (Brady, Dunn, 1995). In other words, the managers of this corporate owe their loyalty to its stakeholders and their interest ought to be the interest of the business (Bauer, 2009). In deontology of the Enron corporate, the management had a duty and obligations to display the true statement of finance and also to operate the business in the interest of the stakeholders and not their interest. As the leaders they ought to make sure that the going concern of the business is kept and the assets of the company are secured. In addition, the duty of the Enron managers was to disclose the true and fair view of financial reports (Bauer, 2009). Â   Â   Â   Â   Â   Â  On other hand, utilitarian is a form ethic that is used to show the positive side of the organization, for example by disclosing the false statement to stakeholders thus blinding them of the real situation (Folger, 2011). The Enron leaders used different methods to conceal the truth about its debts and faked the profits. They made the business look attractive and therefore more investors invested in the business. At the end, the ethics rules were violated and the leaders had a role to play .Enron had a role to disclose the truth which could have rescued the company (Bauer, 2009). If at the beginning, the company revealed the truth it would not have ended bankrupt and the employees would have secured their jobs. Finally, the company had a duty to disclose the true financial statements and also save the company from falling and the scandals would have been avoided. The companies should put into practice the ethics governing the corporates. Therefore, to pre vent any future happenings such as the past frauds in the company, there has been an enhanced regulation as well as oversight in the company (Folger, 2011). References Bauer, A. (2009). The Enron scandal and the Sarbanes-Oxley-Act. München: GRIN Verlag. Brady, F. N., Dunn, C. P. (1995). Business meta-ethics: An analysis of two theories. Business Ethics Quarterly, 385-398. Folger, J. (2011). The Enron collapse: A look back. Investopedia, December 1. Retrieved October 25, 2014, at http://www.investopedia.com/financial-edge/1211/the-enron-collapse-a-look-back.aspx Sterling, T. F. (2002). The Enron scandal. New York: Nova Science Publishers. Source document

The Womens Ordination Movement Theology Religion Essay

The Womens Ordination Movement Theology Religion Essay The question of whether or not women should be ordained set apart for religious leadership and/or to administrate certain religious rites has been present within Christian and Jewish groups since early in U.S. history. Women are regularly ordained within some religious groups. Others restrict ordination to men. Others continue to debate the question. Though U.S. Protestants did not first ordain women until the 1800s, women had for a long time prior to that been religious leaders both in their churches and in the public square. Perhaps one of the most famous examples of this is found in the story of Anne Hutchinson, who in the 1630s in Massachusetts challenged male authorities by holding meetings with women to discuss her pastors sermons. Her actions led to a trial, a conviction, and banishment to Rhode Island. While many women during this era exercised religious leadership, it was not until the mid-1800s that a woman was formally ordained to Christian leadership. Congregationalist Antoinette Brown was ordained in 1853 when she was called to become pastor of a church in New York. Unitarian Universalist leader, Olympia Brown, was ordained about a decade later, in 1863, and AME Zion minister, Mary Jane Small, was ordained in 1898. These ordinations of women and others that followed are indicative of significant changes that occurred in the mid-1800s and early 1900s in the roles of women in religious and public life. These changes were not without controversy as exemplified by the contentious debates that emerged as some groups supported and others vehemently opposed the ordination of women. The theologies and/or polities of some Christian groups and denominations afforded women early access to ordination. For example, the Quakers insistence that all people are equal before God provided support for those who sought gender equity in churches and society; as a result, though Quakers did not formally ordain anyone to ministry in favor of recording ministers, they did acknowledge women as authoritative preachers. The group known as the Shakers that emerged in the 18th century not only sprung up under leadership of a woman, Ann Lee, but also believed that Jesus would return to earth as a woman. Northern Baptists (later known as American Baptists) likewise demonstrated early support of women as preachers by supporting the ordination of Edith Hill in 1897, setting the stage for a continuation of the practice within that Baptist group. Also, during the late nineteenth and early twentieth centuries, many Holiness and Pentecostal groups regularly ordained women. In addition to these pioneers in the movement are other traditions, including Presbyterians, Episcopalians, and the United Church of Christ, who in the twentieth century engendered and then formalized support for the ordination women. These traditions often faced inner conflicts over the question of ordaining women. In the late 1960s, for example, three Lutheran bodies (the Lutheran Church in America, the American Lutheran Church, and the Lutheran Church-Missouri Synod), held a consultation on the ordination of women but were unable to reach a consensus. Both the Lutheran Church in America and the American Lutheran Church eventually approved the ordination of women. The Lutheran Church-Missouri Synod experienced significant upheaval over the issue and over other issues having to do with scriptural authority and interpretation. The conflict resulted in the formation of a new denomination, the Association of Evangelical Lutheran Churches. The Evangelical Lutheran Church in America, for med in 1987 by a merger of the Lutheran Church in America, the American Lutheran Church, and the Evangelical Lutheran Church, from its inception ordained both women and men. The Lutheran Church-Missouri Synod continues to limit ordination to men. Other Christian groups, for example, many Baptists and the Roman Catholic and Eastern Orthodox churches, have consistently opposed the ordination of women. Many Baptist groups and congregations also deny women ordination, though Baptist polity allows for each local church to determine its own belief and practice. In 1964, Addie Davis became the first Southern Baptist woman to be ordained. In the early 1980s, the Southern Baptist Convention (SBC) passed a resolution stating that offices requiring ordination are restricted to men. Supporters of this resolution point to sections of a denominational statement of beliefs, The Baptist Faith and Message, that states the following: [The churchs] scriptural officers are pastors and deacons. While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture (The Baptist Faith and Message, 2000). While this is an official SBC stance, neither denominational resolutions nor Baptist Fait h and Message statements are binding upon local congregations. Thus, decisions about ordaining women finally reside with each SBC church. Groups who oppose womens ordination do so primarily on the basis of their interpretations of biblical texts. Arguments include, generally, the perspectives that the New Testament does not report the existence of any women pastors, that pastors who represent the people before God should, like Christ, be male, that New Testament guidelines for church order do not include instructions that specify women, and that some New Testament texts forbid women to be pastors or have roles of authority over men (i.e. I Timothy 2:11-12). Those who support womens ordination also voice arguments based on biblical interpretation. For example, evidence exist in Old and New Testament texts of times when women exercised leadership over both males and females; and Paul stated clearly in Galatians 3:27-28 a theology of gender equity (à ¢Ã¢â€š ¬Ã‚ ¦there is no longer male and female; for all of you are one in Christ Jesus). A number of biblical scholars and theologians, including feminist scholars, have emphasized biblical examples of womens leadership and gender equity. Some Hebrew Bible scholars argue on the basis of their reading of Genesis 1 and 2 that both genders are created equally in Gods image. Protestant supporters include in their arguments the traditional Protestant emphasis on the priesthood of all believers. The late twentieth and early twenty-first centuries have witnessed a resurgence of the debate over womens ordination. By the end of the twentieth century, many Protestant and Jewish groups accepted women in the role of pastoral leader or rabbi. Some groups, however, continued to oppose womens ordination and for some of those groups the debate has intensified. The 2000 revision of the Baptist Faith and Message, cited above, has reignited and intensified the debate amongst Baptists as proponents of ordination argue that the 2000 language about women leaders is anti-woman and opponents insist that the revision only underscores a biblical mandate that while women and men are of equal value, the role of pastor is restricted to men. The 1963 Baptist Faith and Message, which the 2000 version revises, does not include a statement limiting the pastoral office to men. Moderate Baptist groups such as the Alliance of Baptists, the Cooperative Baptist Fellowship, and the American Baptist Churches , U.S.A. take a more proactive and supportive stance toward ordaining women. In recent decades, the debate has also intensified within the Roman Catholic tradition. Throughout the 1970s, Roman Catholics debated whether or not the priesthood should be open to women. A final ruling on this question was published in the Vaticans 1976 Declaration on the Question of the Admission Women to the Ministerial Priesthood; the Declaration stated that the Sacred Congregation for the Doctrine of the Faith judges it necessary to recall that the Church, in fidelity to the example of the Lord, does not consider herself authorized to admit women to priestly ordination. Throughout the 1980s and into the 1990s, support nevertheless grew for the ordination of women to the Roman Catholic priesthood. Early in the 1990s, Vatican leaders began to take actions they hoped would quiet public support for womens ordination. These actions included pronouncements against ordaining women as well as disciplinary actions against individuals who advocated openly for womens ordination. Pope John Paul II issued a statement in 1994 underscoring the teaching of the 1976 Declaration and further stating that the teaching was not open to debate. The 1990s also saw debate sparked within the ranks of those Roman Catholics who supported womens ordination. Notably, feminist biblical scholar Elisabeth Schussler Fiorenza argued at a 1995 Womens Ordination Conference that women should aim not for ordination but rather for a discipleship of equals that resisted the overwhelming patriarchy of the Roman Catholic Church (Schussler Fiorenza, 1983). Others at the conference maintained a stance in favor of womens ordination. In the initial decades of the twenty-first century, the debate over womens ordination continues within the Roman Catholic Church. The issue of womens ordination has also stirred controversy within Jewish communities. The question was first posed in 1889 by Mary M. Cohen in Jewish Exponent: Could not our women be ministers? (Nadell, 1988, 1). In 1972, many years after the publication of this question, the Sally Jane Priesand became the first female rabbi within Reform Judaism in the U.S. Amy Eilberg in 1985 became the first woman received into the rabbinate within Conservative Judaism. To date, no women have become rabbis within Orthodox Judaism, though debate over the question continues within that Jewish sector. Other religious groups in the U.S. also debate what roles women can hold. For example, a controversy currently exists among Muslims over to what extent women can act as imams; most agree that while women can lead a gathering of women in prayer, women cannot lead a mixed gender group in prayer. Jehovahs Witnesses consider all persons ordained upon public baptism. Women are commonly appointed as full time ministers in order to evangelize or to serve as missionaries. However, the roles of deacon and elder as well as the authority to perform baptisms, funerals or weddings are restricted to male Witnesses. The Church of Jesus Christ of Latter Day Saints does not ordain women but the Reorganized Church of Jesus Christ of Latter Day Saints adopted the practice in 1984. Several organizations have emerged over time to support women clergy. One of the earliest was the Womans Ministerial Conference, founded in 1893 in Boston, Massachusetts. The International Association of Women Preachers was founded in 1919 by M. Madeline Southard, a Methodist minister from Kansas. Both of these groups supported women who believed they had a call to preach and advocated publicly for women in religious leadership. The Women Church movement, which began in the U.S. in the 1970s primarily to support Roman Catholic women who sought ordination, has kept alive ecumenical dialogue about the ordination of women as well as about other ecclesial and societal issues that impact the lives of women. Jill Crainshaw See also Cooperative Baptist Fellowship, Feminism, Lutheran Church-Missouri Synod, Rosemary Radford Ruether, Southern Baptist Convention, Women-Church Movement. Sources Keller, Rosemary Skinner, and Rosemary Radford Ruether, eds. Encyclopedia of Women and Religion in North America. Bloomington: Indiana University Press, 2006. Keller, Rosemary Skinner, and Rosemary Radford Ruether, eds. In Our Own Voices: Four Centuries of Womens Religious Writing. San Francisco: Harper San Francisco, 1995. Nadall, Pamela. Women Who Would Be Rabbis: A History of Womens Ordination, 1889-1995. Boston: Beacon Press, 1988. Reid, Daniel G., ed. Dictionary of Christianity in America. Downers Grove: InterVarsity, 1990. Schussler Fiorenza, Elisabeth. Discipleship of Equals: A Critical Feminist Ekklesialogy of Liberation. New York: Crossroad Publishing Co., 1983.