United States Army and Respect Essay Example for Free

United States Army and Respect Essay RESPECT HAS BEEN a distinctive US Army value since 1778 when Frederick William Baron von Steuben noted that a US officer.s first objective should be to treat his men .with every possible kindness and humanity..1 So it was not surprising when the US Army identified respect as oneof its seven values. In 1998 respect language gave the Army a powerful way to organize ongoing discussions about discrimination and harassment.2 The previous year.s headlines had been filled with allegations of appalling violations of respect. The inclusion of respect as a value along with loyalty, duty, selfless service, honor, integrity and personal courage sent a strong message that respect for others should be an integral part of US Army leadership. The US Army Training and Doctrine Command. (TRADOC.s) initial definition of respect, .treat people as they should be treated,. provided little guidance for defining the characteristics of this core component of Army leadership. RespectinFM22-100 As the capstone leadership manual for the Army, US Army Field Manual (FM) 22-100, Army Leadership, gives a concrete definition of respect in Army leadership. 3 It emphasizes character, principles of Army leadership and Army values and provides a clear, understandable doctrine to guide soldiers as they strive to become and develop as .leaders of character and competence..Despite its stated mission, FM 22-100 fails to explain how respect is unique to Army leadership and what it looks like in practice. In fact, these issues are never addressed. Its brief discussion of respect is framed in language borrowed from philosophy and management theory without considering whether that language is adequate for Army leaders. Applying respect to leaders. interpersonal skills and practical judgment.what leaders .know and do..is never specifically explored. Should we conclude that respect in the Army is no different from popular versions of respect? Most professional soldiers are acutely aware of a discontinuity between the Army.s organizational culture and popular US culture. Official documents often refer to this disjunction as a reason for teaching Army Values, especially to new recruits.4 The fact that FM 22-100 leaves its readers wondering whether respect in Army leadership is the same as popular respect highlights a potentially serious operational problem. Without a clear, solid definition of respect, Army leaders cannot be expected to understand the sort of respect they are meant to exemplify. Some sound explanations are found in FM 22- 100, such as the notion that tough training does not demean subordinates. Building their capabilities and showing faith in them is .the essence of respect.. Respect is .an essential component for the development of disciplined, cohesive and effective warfighting teams. that is based on trust and regard for fellow soldiers.5 The manual also notes that team identity and the bond between lead ers and subordinates spring from mutual respect as well as discipline. Nevertheless, it is difficult to know how to interpret these passages because so much of the discussion of respect in FM 22-100 is hidden in popular language about tolerance, civility and individual autonomy. So while Army Values such as selfless service and personal courage come with fairly sophisticated explanations and examples, respect is left behind. This is something everyone wants, not many people have, and a few people give. Most people would appreciate getting respect from others but do people actually give respect. Unfortunately, a lot of the time, this does not happen. Perhaps, people just dont recognize that they arent giving respect. So, what is the definition of respect exactly? The Oxford dictionary defines respect as deferential esteem felt or shown towards a person or quality. Does that actually explain what respect really is? Respect can be broken down to many topics. People appreciate receiving respect from others; however, much of the time people fail to give resp ect. Respect takes a number of forms: Respect for other people, respect for peoples property, and perhaps most importantly, respect for oneself. If you want others to give you respect, you must first learn how to give respect yourself. There is a lot of ways to respect a person or people, there are a lot of definitions to define respect: â€Å"To feel or show definite regard for; esteem. To avoid violation of or interference with: respect the speed limit. To relate or refer to; concern†. relation or reference, esteem for or a sense of the worth or excellence of a person, a personal quality or ability, or something considered as a manifestation of a personal quality or ability, deference to a right, privilege, privileged position, or someone or something considered to have certain rights or privileges; proper acceptance or courtesy; acknowledgment, the condition of being esteemed or honored, a formal expression or gesture of greeting, esteem, or friendship, favor or partiality. Anot her one is to respect their rules, feelings, their personal space or bubble. There are many other forms of respect. Respect is created in many ways. It is created when people treat others as they want to be treated. So the growth of something, such as respect, often nourishes itself from its own process and dynamics. Being the first to accord respect, and with time, it will develop amongst all the conflicting parties. Avoid insulting people or how they feel about certain situations. Instead try to understand them. Many disastrous interactions are characterized by attitudes such as arrogance, disdain, intimidation. To avoid this be courteous. Listen to what others have to say. Treating people FAIRLY , all is the basic elements â€Å"that we learned in Kindergarten† that goes a long way to creating an atmosphere of trust and respect. Contempt and humiliation are the absence of respect, as are a sense of being unheard or not UNDERSTOOD. The absence of respect or a perceived lack of respect often leads to conflict at personal or professional level. Respect plays an important role in a number of ways. Those who are respected wi thin the community or the workplace are most likely to be able to bring or encourage peace. If there is no respect to be perceived in the workplace it can lead to destruction meaning no TRUST and/or low morale. Once people are given respect, they are more willing to make compromises which are long term and sustainable, rather than those that are made under duress. One must respect his or herself. This respect is holding your head high and respecting your own opinions. It’s acknowledging that you have ideas and then sharing them because you are not AFRAID or intimidated of what others may think. It is not letting peer pressure and other things affect the way you think or want to think. I can say that I lost all respect for the Army. The army is the worst organization to be a part of. Lower enlisted soldiers don’t get respected or treated like human beings even though it is claimed that they do. Any Soldier who enjoys the significance of respect and self-respect in everyday life largely explains why particularly in morale has been lowered and the increase in rules being broke. They are also invoked in bioethics, environmental ethics, workplace ethics, and a host of other applied ethics contexts. Although a wide variety of things are said to deserve respect, for the interest in respect has overwhelmingly been focused on respect for persons, the idea that all persons should be treated with respect simply because they are persons. Today the Army defines RESPECT as (Quote) The regard and recognition of the absolute dignity that every human being possesses; incorporates diversity and compassion. An even easier way is to think of it as The Golden Rule – treating fellow soldiers exactly the way you would wish to be treated. Respect in the Military in my opinion means allowing to be talked to any type of way or just treated not like a human being all because of a certain rank. Regardless of the military we are all human beings and deserve to be treated like people not robots.

The Presence of Christianity in American Law :: Friedrich Nietzsche Genealogy of Morals Essays

The Presence of Christianity in American Law In his Genealogy of Morals, Friedrich Nietzsche presented his theory on the ascetic priest and how Christianity used the concept of original sin to give man meaning for his suffering. Christianity also gave people a way of channeling their resentment and breaking down socioeconomic barriers under the protection of God. With Christianity came altruism and compelled charity, but moreover, the formation of the congregation where the masses participated in an overwhelming act of self-deception (according to Nietzsche). In the American democracy, socioeconomic barriers are surpassed under the court of law, but this court is supposedly unattached from religion. Nonetheless, the influence of Christianity on American law and morality is such that one can call the U.S. democracy a secularized church (i.e. has the same behavior and structure as a church but without the imposed religiousness). An analysis of the comparison between the Christianity Nietzsche so adamantly criticized a nd the modern American society reveals that a secularized church as such can thrive and prosper despite its â€Å"weaknesses† due to the Christian origin. In Human, All-Too-Human, Nietzsche wrote, â€Å"Christianity came into existence in order to lighten the heart; but now it has first to burden the heart so as afterwards to be able to lighten it†. He criticized Christianity because it promoted suffering and belittled the value of earthly life. Not only were Christians expected to accept suffering as the means to salvation (â€Å"Therefore, since Christ suffered in his body, arm yourselves also with the same attitude, because he who has suffered in his body is done with sin† (1 Peter 4:1)), but the Christian God accepted pain and allowed it to occur. Nietzsche saw this approach to â€Å"life† as a means of self-deception, since one is upholding a divine being who is responsible for this pain (and who may well not even exist) and one is disguising pain as happiness: â€Å"Rejoice that you participate in the suffering of Christ† (1 Peter 4:13). To him, Christianity was a â€Å"dangerous narcoticà ¢â‚¬  (Genealogy of Morals, 3rd Essay, Section 17). With the formation of the Christian congregation, a community formed (which was, according to Nietzsche, implemented by the ascetic priest) that taught social equality.

Modern tragic hero Essay

Aristotle defines a tragedy as a â€Å"form of drama defined by seriousness and dignity and involving a great person who experiences a reversal of fortune†. This ‘great’ person is normally held in high regard and possesses a tragic or fatal flaw which contributes to the reversal of fortune. The character must pass through suffering and trials in which they are brought to their limit and, eventually, the character realises their mistake or flaw, and develops as a result of this. Unfortunately, the development invariably comes too late, and the tragedy ends in the character’s death. According to Aristotle, a tragedy must induce fear and pity in the audience. Watching a person held in high regard fall leaves the audience wondering if a single mistake could really lead to such a drastic turn of events. The Crucible was written at a time when Miller was summoned to appear before the House Un-American Activities Committee. During the 1940s and early 1950s, the fear of communist sympathisers became so great that under Senator Joseph McCarthy, the committee became paranoid in its search for possible communists. As this was happening, Miller began seeing parallels between the actions of the committee and the witchcraft trials in Salem two hundred years ago: â€Å"What was manifestly parallel was the guilt, two centuries apart, of holding illicit, suppressed feelings of alienation and hostility toward standard, daylight society†. The possession of lists pertaining to possible offenders is a particular link, and Miller fashioned The Crucible around both the events of his time and the Salem witch trials. Miller wrote the play for modern audiences and while John Proctor’s path is similar to the one defined by Aristotle, there are a number of differences. John Proctor is described as blunt and honest: â€Å"He had a sharp and biting way with hypocrites,† He has a rebellious spirit which leads him to be impulsive and rash on occasions. An example of this is when Parris mentions a faction. Proctor in jest says, â€Å"Then I must find it and join it†. This behaviour typical to Proctor differs a great deal from the repressive norm of the time. His behaviour also leads him to trouble later in the play, as others do not appreciate his more liberal thinking. â€Å"In Proctor’s presence a fool felt his foolishness instantly-and a Proctor is always marked for calumny therefore. † As a result of his sometimes rebellious attitude, he puts himself in a dangerous position when the hysteria elevates. Proctor is principled and a man of conviction. His refusal to go to church is not motivated by laziness but by a dislike of how Parris runs it. Miller also says that he came to, â€Å"regard himself as a kind of fraud†. Proctor understands that he is not the perfect Christian that he appears to be, and while he remains respected in the village, he himself feels undeserving of such respect because of the sins he has committed. As such, his fear of public humiliation is so great that he is reluctant to act when Elizabeth urges him. To Proctor, the risk of Abigail revealing his sins is too great. Proctor is very weak willed at the start of the play, which highlights his vulnerabilities as a human being while making his change all the more pronounced. He lacks moral courage and strength: strength to do what is right and courage to act, despite the risks on his own reputation. In his actions toward Elizabeth, we see he is loyal and caring. Even though he strayed from his vows, he seeks forgiveness more than anything else and puts off Abigail’s advances, â€Å"I will cut off my hand before I reach for you again. † He is protective of his wife’s feelings, and tries to spare them by deceiving through omission. This is demonstrated when Proctor leaves out that he was alone with Abigail for a moment. However, when Elizabeth finds out about it, she is hurt that he lied, and suspicious of his reasons for doing so. Through this deception, Proctor is inadvertently protecting his own insecurities which, while seemingly non existent to the outside world, he displays in private when with Elizabeth. Proctor lacks confidence in regard to his wife. He feels that he is trying hard to gain her trust but is not getting any response from her: â€Å"On Saturday let you come with me, and we’ll walk the farm together. † This is an obvious attempt to do something romantic with his wife, but Elizabeth is less than enthusiastic. Their inability to face up to their problems and the habit of tip toeing around sensitive subjects prevents the forgiveness that he so craves and keeps their relationship tense. With regard to moral courage, Proctor’s fear of humiliation makes him indecisive, as the only way to stop Abigail’s lies is to hurt her. Here he shows his flaws. He doesn’t want Abigail to reveal their affair. He doesn’t want to hurt her because of his affection and while he knows what she is doing is false, his inaction allows the situation to deteriorate drastically over a short period of time- the start of his fall. Proctor also has a great fear of being judged by others, especially his wife. He says to Elizabeth: â€Å"I’ll not have your suspicion any more,† to which Elizabeth replies, â€Å"John, if it were not Abigail that you must go to hurt, would you falter now? I think not. † It is evident that what she says is true, but, because of this, Proctor immediately jumps to his own defence, â€Å"I confessed, confessed! Some dream I had must have mistaken you for God that day†. This reveals his resentment for being judged, and his belief that only God has the right to do so. Elizabeth also points out Proctor’s confliction and self doubt, â€Å"I do not judge you. The magistrate sits in your heart that judges you,† meaning Proctor is punishing himself for his sins, and channelling his guilt by blaming his wife. In this interaction with Elizabeth we truly see how insecure and weak Proctor is, a far cry from the strong outward appearance he shows to others. His inaction stems from his pride, fear and insecurity, and leads to dire consequences for him and Elizabeth. However, as the play progresses, Proctor goes over a sudden and monumental change. Spurred by the arrest of his wife, the innate defiance in him surfaces and Proctor begins to gain moral courage, becoming committed to freeing his wife. Only in the absence of Elizabeth does John discover purpose and tenacity to do what he has to. He is not yet at the point where he can admit his affair openly to stop Abigail, but he begins to see the extent of the hysteria through Mary Warren and resolves to stop it with the aid of Mary Warren, â€Å"All our old pretence is ripped away-make your peace with it! † He must now contend with Mary’s weak nature, and it is ironic that at the moment of gaining new strength, he must help Mary overcome her weaknesses and fears. Proctor is still scared for his reputation, but the arrest of Elizabeth is the catalyst of his future development.

Michael Jord The Greatest Basketball Player Ever - 2085 Words

His will to win is stronger than his will to survive. Michael Jeffrey Jordan is the greatest basketball player ever; however, what sets him apart from the other players and actually everybody on the planet is his refusal to accept defeat. In every facet of his life Michael Jordan has an unrivaled desire to not only win, but to be the best at anything he attempted. Throughout his life, both on the court and in all aspects outside of basketball, Michael Jordan displayed competitive drive unmatched by anyone who’s ever lived. Throughout his career Michael Jordan displayed his competitiveness in the National Basketball Association while playing on the Chicago Bulls. Although the examples are endless, the one game the truly sums up Michael Jordan’s incredible drive to game occurred on June 11th on the biggest stage of basketball: The NBA Finals. It was game five of the seven game series and Michael Jordan wouldn’t let anything or anyone stand in the way of winning the title, not even the flu. Yes, Michael Jordan played game two of the NBA Finals with flu like symptoms and not only did he play but he excelled. Thirty eight points, seven rebounds, five assists, three steals and a block were his stats but the impact of the game was far greater. At every stoppage, at every time out Michael Jordan was seen exhausted, drinking fluids desperately trying to replenish his body fluids. The man who was bedridden up until an hour before game time with the flu was simply mentally willing