Career Services Essay Example | Topics and Well Written Essays - 750 words

Career Services - Essay Example For hopeful employees, it is important to connect to a network through which they can get information about openings especially those that may not be advertised in mainstream media. In addition, volunteering is proposed as an effective way of improving ones chances of getting a job since they get a chance to create a rapport with the organisations and ultimately if there is an opening in the firm, they will likely be considered. While admitting that most graduates would prefer to earn a salary, volunteering is a way for them to work in a field that they are passionate about. This way, they can get these hidden jobs, which according to the writer are not really hidden after all, but just require creativity and sacrifice to get. In my opinion, this is as close to the truth as it gets, people assume that the job market is saturated and even as they leave college, many are already pessimistic about their prospects. Others imagine that the jobs are only available for the lucky few. However as the writer says, luck in the job market has nothing to do with superstition or coincidence, quite on the contrary, luck is directly proportional to how hard one works or the extent to which they expose themselves to opportunities (Thomas). For example, a fresh graduate out of college will likely go online and start looking for positions that best match their paper qualifications. In many cases, one may have undergraduate and even a master’s degree in a field such as business management and they will actually expect to apply for managerial positions on the entry level for which they will generally be qualified to save for perhaps the experience part. However, most of them will be frustrated, as they will keep being passed over for positions. However, every once in a while one runs into a colleague who left college at the same time as they, 4 years after college and they have a good

Paradise Lost by John Milton :: Paradise Lost John Milton Essays

Paradise Lost by John Milton John Milton divided the characters in his epic poem Paradise Lost into two sides, one side under God representing good, and the other side under Satan representing evil and sin. Milton first introduced the reader to the character Satan, the representative of all evil, and his allegiance of fallen angels that aided in his revolt against God (Milton 35). Only later did Milton introduce the reader to all powerful God, leader and creator of all mankind (John). This introduction of Satan first led the reader to believe acts of sin were good, just like Eve felt in the Garden of Eden when she was enticed by Satan to eat the fruit off of the Tree of Knowledge (Milton 255). The later introduction of The Almighty had the readers change their feelings towards sin, as the ways of God were introduced to them and these ways were shown to be the way to feel and believe. This levy of good vs. evil carried on throughout the poem with the interaction of Satan and his fallen angels with God and his so n in Heaven.   Ã‚  Ã‚  Ã‚  Ã‚  The common representation of sin and evil came from the lead character in the battle against God, Satan. His name means "enemy of God." He was a former high angel from Heaven named Lucifer, meaning, "light bearer" (John). Satan became jealous in Heaven of God's son and formed an allegiance of angels to battle against God, only for God to cast them out of Heaven into Hell (Milton 35). This did not bother Satan at first since he became the leader in Hell rather than a servant in Heaven. Satan believed that it was, "Better to reign in Hell than serve in Heaven" ( I-l. 263). Much of Satan's reliance on getting things accomplished came from his ability to lie and deceive. He lied to the fallen angels about the Son and his "vice-regency" in Heaven in order for them to follow him instead of The Son. He also concealed his true self by hiding in the body of a serpent when presenting himself to Eve in the Garden of Eden (Blessington 32). She would not have been as easily te mpted into sin had he not concealed his true form. In addition, Satan showed the reader a large amount of anger and destructiveness when he planned his revenge on God (Milton 62). Satan even found pleasure in the pain and destruction of other people and things, "To do aught good never will be our task, / But ever to do ill our soul delight" (qtd.

Palliative Care Essay

Culture is a fundamental part of one’s being which along with spirituality play a significant role in a person’s journey through life. Health beliefs may be strongly tied to a person’s cultural background and spiritual or religious affiliation. Palliative care is the active holistic care of terminally ill patients which demands to maintain the quality of life addressing physical symptoms as well as emotional, spiritual and social needs. This very nature of the palliative care poses challenges to health care workers when addressing a culturally diverse population. Australia is the most multicultural country in the world where its population ranges from the descendants of Aboriginal and Torres Strait Islander people to migrants or of descendants of migrants from more than 200 countries. The aim of this essay is to discuss the importance of providing spiritually and culturally competent care for a person and their family receiving palliation. This essay also discuss es how importance is to focus these principles to the culture of Aboriginal and Torres Strait Islander people with regards to death and dying. World Health Organisation defines palliative care as â€Å" an approach that improves the quality of life of patients and their families facing with life threatening illness through the prevention and relief of suffering by means of early identification and impeccable assessment and treatment of pain and other problems, physical, psychosocial and spiritual†(WHO,2009) . According to Matzo & Sherman (2010) the culture and spirituality are among the most important factors that structure human experience, values and illness patterns and determine how a person interact with the healthcare system. Moreover a person’s beliefs, values, rituals, and outward expressions can impact palliative care either positively or negatively. According to Brown & Edwards (2012) people experiencing the inevitability of death are in need of care givers who are knowledgeable about personal issues and attitude that affect the end of life experience. An adequate understanding of cultural and spiritual matters is vital and beneficial when focussing on dying person’s family needs and wants. According to Geoghan (2008) perception differ among culture in issues such as use of medication, personal space and touching, dietary issues, whether to be cared at home or seek health care facility. Long (2011) states that when determining the decision making and disclosures culture has a significant role to play with spiritual or religious implications. Brown & Edwards (2012) states that culturally expressions physical symptoms especially pain differs in different cultures and leads to ethnic minority groups are often being undertreated in terms of pain medication. Moreover, nonverbal cues such as grimaces, body positions and guarded movements also significance in providing culturally competent care.Ferrell &Coyle (2010) states language has an important role in streaming communication patterns and style between health providers and patients and lack of effective communication may mean less than satisfactory exchanges between health providers, patients and their families in a multicultural society. According to Matzo & Sherman(2010) spirituality is a way to be connected with God as well as to self, fellow human beings and to nature. Moreover, when the terminally ill patients go through critical life adjustments, spirituality considered to be as a domain of palliative care which serves as the binding force for physical, social, and psychological domains of life. According to Ferrell &Coyle (2010) majority of the palliative patients may experience a growth in spirituality and considers spirituality to be one of the most important contributors to quality of life and frequently used as helpful coping strategies for their physical illness. Furthermore, the family caregivers of seriously ill patients also find comfort and strength from their spirituality and considerably assist them in coping .At the same time many of such patients with their uncertainty of life, long term nature of illness, potential for pain, altered body image and confrontation of death may lead to spiritual distress as well (Matzo & Sherman, 2010). Spiritual care is an important factor for both those expressing spiritual wellness and those experiencing spiritual distress during their period of illness (Amoah, 2011). Matzo & Sherman (2010) states that spirituality facilitate coping with chronic pain, disability, sense of illness and provides strength and self-control and thus reduce the anxiety and depression. Furthermore, those who participate in religious services and ceremonies experience a relief from their loneliness and isolative life style and such practices may generate significant support and peace in difficult times for the patient and their family. Brown & Edwards (2012) states that assessment of spiritual need in palliative care is a major factor because spiritualty is not necessarily equate religion and a person do not have particular faith or religion may have deep spirituality. According to Brown & Edwards (2012) awareness and sensitivity to cultural beliefs and practices regarding death and dying is vital when caring end of life patients, especially in a multicultural societies such as Australia. Ferrell & Coyle (2012) states that in spite of strong government initiatives, Aboriginal and Torres Strait Islander people remain a marginalised group with health status significantly below that of other Australians. Consequently Aboriginal and Torres Strait Islander people have high rate of mortality and premature death (McGrath & Philips, 2009). Furthermore, Ferrell & Coyle (2012) states that while addressing palliation of Aboriginal and Torres Strait Islander people, culturally responsive model of palliative care to be delivered and traditional practices that surrounds care of dying people and death are understood, respected and incorporated in to care. According to Thackrah & Scott (2011) an understanding of cultural, practices, protocols and customs with rega rds loss and grief is of topmost priority when dealing with traditional aboriginal men and women. According to Queensland Health (2013) Aboriginal and Torres Strait Islander have strong cultural and spiritual concepts about the cause of diseases and death which may conflict with Western explanations and diagnosis of illnesses. According to McGrath & Philips (2008), though the Indigenous Australians adopted many aspects of the non-Indigenous culture over the years, their expectations and rituals around end of life still mostly well connected to their land, culture and tradition. Most of the Aboriginal people have a strong wish to die at home with family, surrounded by their ‘Country’ and in their own community where their spirit belongs (O’Brien &Bloomer, 2012). According to Thackrah & Scott (2011), most people dislike the hospital environment because they believe in the hospital they may experience isolation, structural racism and disempowerment. Since death in a hospital can create stress in the family along with fear and disputes, family protocols to be strictly followed and they have to be given space to finish up with dignity and compassion. During a situation of an expected death of an Aboriginal or Torres Strait Islander person, there is usually a gathering of immediate and extended family and friends which are a mark of respect of the patient. Based on the belief that life is a part of a greater journey, it is cultural practice to prepare the person for the next stage in their journey and often the extent of gatherers correlates with the patient’s value to the community. The passing of an elder may induce immense grief and mourning upon the whole community, hence expect many visitors and a grand funeral ceremony that reflects the respect. According to Thackrah & Scott(2011),When a death occurs in traditional indigenous communities in Australia, community members and visiting relatives from elsewhere move away from settlements into a special place called ‘‘sorry camp’’. Also the Indigenous way of grieving is a long process with different phases not only consoling each other but by tradi tional ways of harming themselves. Palliative care is truly a holistic care delivered to patients and family members with life threatening illness by providing physical as well as emotional and spiritual support. It is evident that culture and spirituality are central to palliative care which must be given due consideration at every point of assessing and planning care for patients and families. Although spiritual beliefs might help most people to cope well in the face of illness, for other people such beliefs may be ineffective or problematic. Since health beliefs are strongly associated with culture and spirituality it is critical that healthcare professionals understand and implement best practices in attending to cultural and spiritual needs during their illness journey. The death and dying in Aboriginal and Torres Strait Islander people have a crucial cultural significance and health professional must be competent in religious and cultural practices when addressing palliative care. Reference List AmoahC.F. (2011).The central importance of spirituality in Palliative care. International Journal of Palliative Nursing, 17,353-358.Retreived from http://ea3se7mz8x.search.serialssolutions.com.ezproxy.uws.edu.au/?V=1.0&pmid=21841704 Brown, D., and Edwards, H. (2012).Lewis’s Medical-surgical nursing (3rd ed.). Chatswood, Elsevier Australia. Ferrell, B.R., & Coyle, N. (2010).Oxford textbook of Palliative Nursing. NewYork, Oxford university press. Geohan, D.A. (2008).Understanding palliative care nursing. Journal of Practical Nursing, 58.6 Retrieved from http://search.proquest.com.ezproxy.uws.edu.au/docview/228052494/fulltextPDF?accountid=36155 Long, C.O. (2011).Cultural and spiritual considerations in palliative care. Journal of Paediatr Hematol Oncol, 33, S-96-101 doi: 10.1097/MPH.0b013e318230daf3. Matzo,M.,& Sherman,D.W.(2010). Palliative care nursing-Quality of care to the end of life (3rd ed.) New York, Springer. McGrath, P. & Phillips, E. (2008). Insights on end-of-life ceremonial practices of Australian Aboriginal peoples. Collegian, 15, 125 – 13.Retreived from http://www.nursingconsult.com.ezproxy.uws.edu.au/nursing/journals/1322-7696/full-text/PDF/s1322769608000243.pdf?issn=1322-7696&full_text=pdf&pdfName=s1322769608000243.pdf&spid=21611429&article_id=708072 McGrath, P. & Phillips, E. (2009). Insights from the Northern Territory on Factors That Facilitate Effective Palliative Care for Aboriginal Peoples. Australian Health Review, 33,636-644.Retreived from http://search.informit.com.au.ezproxy.uws.edu.au/documentSummary;dn=301730371388187; res=IELHEA> ISSN: 0156-5788 O.brien,A & Bloomer,M.(2012). Aborginal palliative care and mainstream services.Australian Nursing Journal ,20,39.Retrieved from http://search.informit.com.au.ezproxy.uws.edu.au/fullText;dn=993462370312798;res=IELHEA Queensland Health. (2013). Sad news, sorry business- Guideline for caring Aboriginal and Torres Strait Islander people through death dying Retrieved from http://www.health.qld.gov.au/atsihealth/documents/sorry_business.pdf Ulrik, J., Foster, D., &Davis, V. (2011). Loss, Greif, Bad luck and sorry business. In R.Thackrah, &Scott (1st Ed.) Indigenous Australian health and Culture (190-2008). Frenchs Forrst,Pearson Australia. World Health Organization. (2009). WHO definition of palliative care, Retrieved from http://www.who.int/cancer/palliative/definition/en/

What Does Begging the Question Mean

Begging the question is a  fallacy in which the premise of an argument presupposes the truth of its conclusion; in other words, the argument takes for granted what its supposed to prove. In Critical Thinking (2008), William Hughes and  Jonathan Lavery offer this example of question-begging: Morality is very important, because without it people would not behave according to moral principles. Used in this sense, the word beg means to avoid, not ask or lead to. Begging the question is also known as  a circular argument, tautology, and petitio principii (Latin for seeking the beginning). Examples and Observations Theodore Bernstein: The meaning of the idiom [beg the question] is to assume as true the very point that is under discussion. . . . Frequently, but erroneously, the phrase is used as if it meant to evade a direct answer to a question. Howard Kahane and Nancy Cavender: Here is an example [of begging the question] taken from an article on exclusive mens clubs in San Francisco. In explaining why these clubs have such long waiting lists, Paul B. Red Fay, Jr. (on the roster of three of the clubs) said, The reason theres such a big demand is because everyone wants to get in them. In other words, there is a big demand because there is a big demand. Begging the Batman Question Galen Foresman: Here is one reason we cannot use: Batman is great and so his gadgetry must be pro. Of course, this would beg the question, since we are trying to figure out why Batman is so great. If you think about this argument, it would go like this: Batman is great because he has awesome gadgetry, and his awesome gadgetry is great because hes Batman, and Batman is great. This argument travels in a circle. To avoid begging the question, we need to straighten that circle out. To do this, we need to justify the greatness of Batman independently of how we already feel about Batman. When Does Misuse Become Use Kate Burridge: [T]ake the very common expression to beg the question. This is certainly one thats currently shifting in meaning. Originally it referred to the practice of assuming something that implies the conclusion or, as The Macquarie Dictionary more elegantly puts it, to assume the point that is being raised in the question. . . . But this is not how beg the question is often used these days. . . . Since the general understanding of beg is to ask for, its hardly surprising that speakers have reinterpreted the phrase beg the question as meaning raise a question. The Lighter Side of Begging the Question George Burns and Gracie Allen: Gracie: Gentlemen prefer blondes.George: How do you know that?Gracie: A gentleman told me so.George: How did you know he was a gentleman?Gracie: Because he preferred blondes.