Human Service Organisations

Question: Talk about theHuman Service Organizations. Answer: Presentation There are shelter searchers the whole way across the world and it is turning into a worldwide marvel. The expanding war, fear based oppression, brutality just as abuse are the primary driver of expanding vagrants the whole way across the world. The individuals are escaping from their nations of origin so as to look for secure spot, where they can live with their family in least security. The additions of the worldwide issues are reasons for developing worry among the approach producers and leaders of various nations. Illicit worker, evacuees are at present the worldwide issue and progressively developing the whole way across the nations (McNeill, P 2003, pp.487-502). In addition, because of these issues the haven searchers are developing everywhere throughout the world and Australia isn't out of these marvels. In Australia additionally the settlers issue raising the worry among the administration specialists and the strategy creators of the nation. So as to give safe house to the out siders in Australia there are a few havens, where the exiles and vagrants take cover. Besides, a few social administrations associations are working for the prosperity of the exiled person look for individuals. The state of the evacuee camp or the refuges isn't acceptable (Miller, C 2004, pp. 158-187). In addition, it very well may be said that there are more awful condition in the displaced person camp and in the haven. The key locales for the confinement camp for the home searcher are arranged in the Western Australia, South Australia alongside Charismas Island. The social laborers have the duty to guarantee proper human services benefits inside the detainment community for the settlers. Basic Conceptualisation of the Organizations The nature and the unpredictability of the issues are delineated in the association helps in the formation of the issues and the difficulties for the association with making persistent development. It along these lines helps in considering the issues that makes the worldwide call with the arrangement of the judgment for the production of the social worth. It in this manner furnishes the upgrade of the procedure with making suitable correspondence of the framework and accordingly the contemplations are made by the assistance of the social worth. It along these lines additionally helps in considering the perspectives which appear to concentrate on the social worth and the making an effect on the association (Bliss, 2015, pp. 57-68). The basic conceptualisation helps in the production of capacity for the upgrade of the projects and subsequently it additionally helps in the formation of progression with respect to the social business and the social enterprise in the association. The deve lopment accentuation is furnished on the administrative job with accordingly helps in giving the effect on the association and along these lines the contemplations are made by the improvement of the driving changes with consequently making an assorted domain in the association. It accordingly likewise helps in the production of the budgetary needs which making he driving administration (Boehm and Yoels, 2008, pp. 1360-1380). Despite the fact that the days are appeared to depend on the humanitarian, who concedes alone with subsidizing changes simultaneously. The contemplations are made for the improvement of the activities and in this way the new procedure and the items with the administrations are executed for the advancement (Bliss, 2015, pp. 57-68). The social enterprise endeavor and the social enterprise leads the activity with in this way helps in directing the perspectives with making the business enterprise and furthermore conveying the social works with the thought of the social works and along these lines the change in the association are occurring for the improvement of the social laborers and accordingly the emphasis on the development and the imagination is made for undertaking the business and furthermore helps in the production of the social arrangement (Briskman, Zion and Loff, 2012, pp. 37-55). With the production of impact in the systems of the association, the monetarily economical chang es are made for the suitable portrayal of the social work and in this manner the usage of the developing open doors is made by the upgrade of the social work of the understudies. The thought of the social specialists helps in the production of manageable social changes that helps in concentrating on the commitment of the practices with the thought of the Midwestern states. Basic Conceptualisation of the Recipients of Services The social work has since a long time ago grasped pushing the powerless populaces which are upgraded with giving the defenseless populaces framing the thought of the recorded callings. It there by helps in the production of the headway in the backing and in this way helps in featuring the methodologies which are delineated in the thought of the down to earth models to make the suitable structure for the turn of events, actualizing and assessing the system of the promotion issues (Coffey et al., 2010, pp. 2070-2079). It along these lines likewise helps in considering the perspectives which is by all accounts assessing the tests in regards to the model and in this way the reaction helps in the suitable methodology thought with review the quantitative criticism. The advancement helps in the formation of the hazard taking and in this way the making of proposal helps in the making of explicit periods which helps in empowering the techniques for the making of the beneficiary of the adminis trations gave by the association to the improvement of the general public and in this manner the making of the upgrade helps in the making of the field for actualizing the progressions in regards to the social business visionaries and accordingly the funders look into this field for the improvement of the improvement systems (Cohen, 2002, pp. 17-38). With the setting of withstanding the information and the methodology for picking up the social enterprise, the conduction of the necessities and the customers and the networks are upgrades with making the improvement of the social business enterprises. The survey with respect to the basic conceptualisation of the beneficiaries of administrations helps in demonstrating the progressions which are portrayed for the upgrade of the size of progress and along these lines the tending to of the issues that are delineated for this situation (Fook, 2015, pp.287-292). The social change is by all accounts empowered by the social change which helps in arousing the capacity so as to alleviate the hierarchical blunders and subsequently the formation of the wide scope of social worth is by all accounts delineated for this situation. The contemplations of this case helps in alleviating the market disappointments and in this way the size of changes are portrayed so as to make trust and accordingly the inception of the social changes are tended to which helps in the fantastic the necessities of the social business visionaries. The social specialists help in recognizing the warning in regards to the progressions which are delineated for the upgrade of the case and consequently the key procedure are likewise portrayed for this case with the thought of the social advancement and the business enterprise (Giesler et al., 2012, pp.236-254). Basic Conceptualisation of the Human Service Workers The human help laborers are generally significant for the confinement community as they assume huge job in the prosperity of the individuals, who constrain to escape from their nation of origin so as to look for safe, haven and security for themselves. The commitment of the human administrations laborers to make sure about great wellbeing, and prosperity of the migrants are gigantic (Miller, K, 2009, pp. 79-97). There are various kinds of human administrations laborers some of them are working with kids and ladies, some are working with old, some are working with handicapped people groups, some are working with the maladies and all the social specialists are assuming noteworthy job in the confinement community (Mullaly, R, 2007, pp.252-286). The human administrations specialist ought to keep up certain morals so as to give care administrations to the poor individuals. The field of human administrations is broadly characterized. The human administrations laborers ought to have some ap titude and information about the work, which are required by the activity they need to do. The human administrations proficient must be alert on the instances of the detainment habitats. Besides, they ought to have distracted anticipation with the goal that they can help the poor individuals in when they required any assistance from the administrations suppliers. The administrations suppliers ought to have suitable aptitude and correspondence capacity so they can help the poor individuals by precisely imparting them (Ozanne, E Rose, D, 2013, pp. 42-58). In Australia there is a few preparing camp for the social administrations suppliers just as a few establishment offer seminars on the social administrations, which help the social administrations suppliers to give the best possible administrations at the period of the scarcity. In the displaced person camp or detainment focus the individuals originate from different piece of the world. Also, it is the obligation of the Australian gov ernment to make sure about the life of the workers individuals who need to leave their home and force to take cover in another nation. The individuals so as to look for cover originate from one nation to the next nation with family and youngsters as their nation of origin experiences rigid difficulty from normal cataclysm, war and fear mongering. The nation Australia give safe house to the evacuee individuals in this nation and thus there are a few refuge has been manufactured. Where the vagrants are taking asylum here the administration set up a procedure so they can get food, haven and essential medication for making sure about their life (Wallace, J Pease, B, 2011,pp. 132-142). The social laborers duty is to guarantee that every one of these administrations are coming to the vagrants. So as to offer these types of assistance the social laborers ought to have satisfactory aptitude and information which help them to give adequate social consideration administrations to the worker i ndividuals who take cover in the detent

Active Euthenasia - A Kantian Perspective Essays - Euthanasia

Dynamic Euthenasia - A Kantian Perspective Matchmaker.com: Sign up now for a free preliminary. Date Smarter! Dynamic Euthenasia - A Kantian Perspective Willful extermination is one of society's all the more broadly, what's more, fervently discussed moral issues within recent memory. All the more straightforwardly, dynamic willful extermination, which by definition, is; Accomplishing something, for example, overseeing a deadly medication, or utilizing different implies that cause an individual's death.1 Passive killing, characterized as; Halting (or not beginning) some treatment, which permits a individual to kick the bucket, the individual's condition causes their death,2 appears not to be as discussed, maybe not as perceived, as it's partner. I have decided to look all the more carefully at the issue of dynamic willful extermination, and regardless of whether it would be viewed as moral, by Kantian gauges. The individuals who bolster the act of dynamic killing may contend that helping the critically ill to realize their own demises, permitting them to decide the how and when, isn't just others conscious, yet in addition permits the individual, who is just living to pass on, to keep up poise by organizing their own end, in this manner letting them bite the dust settled, as opposed to endure as far as possible, preceiving themselves to be a weight as well as disrespect, to those they love. As per ongoing surveys, numerous Canadians would agree,3 however the inquiry is, have they investigated the moral discussion? The individuals who are against dynamic willful extermination would state not, furthermore, would contend that by taking part in the act of dynamic willful extermination, one is playing God, or maybe, far and away more terrible, that they are not acting out of benevolence, yet rather out of narrow-mindedness, endeavoring to decrease their own weight, and that thusly, the demonstration is nothing not exactly unfeeling murder. Murder is characterized as; The unlawful, planned executing of one individual by another.4 Euthanasia, in Canada, stays unlawful as of today, and the demonstration of willful extermination is planned, in this way whether for the reason for leniency or not, willful extermination is, by definition, murder. Agreeing to Kantian point of view and the Holy Bible, murder is both a wrongdoing and a wrongdoing, along these lines we should pass on the act of willful extermination, on the grounds that it is murder, and it is an inappropriate activity. The willful extermination banter brings up numerous issues. Questions, for example, For whose advantage is the homicide really occurring? Should we permit relatives to settle on a last chance choice for benefit of a friend or family member who may never want to bite the dust, just on the grounds that they couldn't vocalize a will to live? (Just like the instance of Robert Latimer). In the event that an individual ought to be enduring with an ailment of which there appears to be no any expectation of recuperation, yet they can't settle on a decision for themselves how do we know what that individual would deliberately pick? Is it our entitlement to choose whether or not they want to live? On the off chance that we ourselves are most certainly not in the situation of the person whose life as well as death is being chosen, we can't in any way, shape or form know or comprehend what their will is, the thing that they would decide on by and by, or even whether they can fathom what is occurring, along these lines the choices we are making discover us playing God, and expecting that our choices are consistently in the best intrests of another. Without knowing without a doubt what the individual would have picked, we may well have conflicted with their will, and along these lines have submitted murder. Some would contend that the act of willful extermination is utilized if all else fails, when the individual can no longer deal with the agony of their sickness. In any case, that arguement can be invalidated by a perception made by a defender of a development like Right to Die. Dr Pieter Admiraal, a pioneer of a development to sanction helped self destruction in the Netherlands, expressed pubicly that torment is never support for killing considering the propelled clinical procedures right now accessible to oversee torment in nearly each circumstance.5 Thus the torment doesn't legitimize passing, but instead it legitimizes the requirement for more cash to instruct medicinal services experts on better torment the executives strategies. Should we not investigate a self-destructive people passionate and mental foundation before we presume that their self destruction is satisfactory on the grounds that they are going to kick the bucket at any rate? We should contemplate, the measurements which reveal to us that less than one in four individuals with terminal disease want to bite the dust, and that all of the individuals who wished to bite the dust had recently endured with clinically diagnosable depression.6 If we decide to ignore these measurements, and others that reveal to us that psychotheraputic medicines are not just accessible,

Doppleganger Examples

Doppleganger Examples Doppleganger A doppleganger is a double of a person or sometimes their look-alike. A doppleganger can be someone who looks just like the person, or it can be someone who represents another part of the person's personality. Authors often use dopplegangers in literature to demonstrate two different aspects of the person's character. Examples of Doppleganger: Examples of Doppleganger in Literature 1. Dr. Jekyll and Mr. Hyde-Mr. Hyde represents a sinister, evil side of Dr. Jekyll. 2. In Hamlet, Hamlet's father's ghost is a doppleganger for Hamlet, as he gives voice to Hamlet's idea of revenge. 3. The Picture of Dorian Gray-The picture is Dorian's doppleganger, as it reflects his aging and changing nature. 4. In the movie The Nutty Professor, the professor and Buddy Love are dopplegangers. Buddy represents everything that Sherman wishes he could be-thin, athletic, handsome. 5. In the television series Drop Dead Diva, Jane and Deb are dopplegangers. Deb dies, but her spirit inhabits Jane's body. So, in a way, Jane is Deb. But, physically they are nothing alike, and Deb was a model and Jane is a lawyer.

The Affordable Care Act ( Aca ) - 1674 Words

Background: the Affordable Care Act (ACA), which is a federal health reform bill, requires most public and private health plans to provide a minimum coverage of women’s preventive healthcare services with no cost sharing.1 Therefore, the Institute of Medicine (IOM) was commissioned to review what preventive services are essential for women’s health and welfare and consequently should be considered in the development of guidelines for women’s preventive services.2 According to the IOM recommendations, all FDA-approved contraceptive methods, sterilization procedures, and patient counseling and education must be covered for all women with reproductive capability without having to pay a co-insurance, co-payment or a deductible. The covered†¦show more content†¦The HHS, however, has not exempted for-profit businesses whose owners claim religious objection to some forms of contraceptives that were required to be covered under the mandate rule.6 Essentially, th e most controversial methods of contraception are intrauterine devices, vaginal implants, and both forms of emergency contraceptive pills known as Plan B and Ella.7 Issue: As of October 24, 2014, 45 legal cases have been filed by for-profit companies against the contraception coverage mandate.8 Yet, the Centers for Disease Control and Prevention recognizes family planning, which includes contraceptives, as one of the main public health accomplishments of the 20th century.9 This can be referred to its impact in

Information Security Essay - 865 Words

1. What is the difference between a threat agent and a threat? A threat agent is the facilitator of an attack however; a threat is a constant danger to an asset. 2. What is the difference between vulnerability and exposure? The differences are: vulnerability is a fault within the system, such as software package flaws, unlocked doors or an unprotected system port. It leaves things open to an attack or damage. Exposure is a single instance when a system is open to damage. Vulnerabilities can in turn be the cause of exposure. 3. How is infrastructure protection (assuring the security of utility services) related to information security? Information security is the protection of information and it is critical elements, including the†¦show more content†¦8. Identify the six components of an information system. Which are most directly affected by the study of computer security? Which are most commonly associated with its study? The six components are: Software, Hardware, Data, People, Procedures, and network. If there is a flaw or oversight in any of category it could lead to exposure and or vulnerabilities. The components most associated with the study of information security are: hardware and software when it views as science also people when it view as social science. 9. What system is the father of almost all modern multiuser systems? Mainframe computer systems 10. Which paper is the foundation of all subsequent studies of computer security? The foundation of all subsequent studies of computer security is the Rand Report R-609. 11. Why is the top-down approach to information security superior to the bottom-up approach? Top down has strong upper management support, dedicated funding, clear planning and the opportunity to influence organizations culture, whereas Bottom up lacks a number of critical features such as participant support and organizational staying power. 12. 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Aphorism free essay sample

The way to be safe, Is to never be secure. Benjamin Franklin once said this statement. But what does It mean? Being unsure keeps you from doing many things. A lot of people probably think a secure person probably does the right things and Is always so sure about everything. But really that Is what sometimes causes mistakes in peoples lives. For example, if youre with your friends and they want to do something that you know is wrong, someone who feels secure might not think about the possibilities of things that could go wrong because they feel safe or UN-doubtful f something possibly happening.Then the police ends up catching you and your friends. If you would have been skeptical you would have you would have thought about it twice and the possibilities of something happening including the risks. I think being unsure can also be referred to as your conscience because your conscience Is the battle that goes on in your head debating between right and wrong, and thinks about the possible consequences. We will write a custom essay sample on Aphorism or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Its what actually stops you from doing what youre not so sure of, Have you ever gotten that feeling that you get when you have to make a ?Or you dont do something because you Just had a feeling something bad was going to happen. Thats because youre unsure or not secure, which is what keeps you from making mistakes. This can also be said as He who is secure, is not safe. It keeps you from doing something and keeps you safe. It helps people who put themselves at risk because it makes them re-think. It is yourself safely selecting your options when youre unsure. Another instance could be when youre taking a test. If you feel unsure about something, you can go back, look it over, and review your options.By being hesitant or cautious, you allow yourself to think before just doing. Yet I say you dont always have to be uptight or come to be afraid or hesitant about every decision that shows up in your life for the sake of being 1000% safe. Dont let Insecurity grab a hold of you. Its unethical to be Insecure all the time. Usually when you have that gut feeling or hint of doubt. Sometimes Its good to do spontaneous things cause it just might end up leading you to something extraordinary.

Shapiros Auto Wreck Essays - , Term Papers

Shapiro's "Auto Wreck" Philosophers have pondered the meaning of life and death since the beginning of time. There are many hypotheses. From reincarnation to Valhalla -- then on to heaven. There have been many proposed solutions. Yet no one fully understands dea th. In Shapiro's poem "Auto Wreck," he illustrates the irrationality of life for it can be taken away at any given time for no rational reason. Shapiro uses metaphors to emphasize the fantasy-like and wild setting of the auto wreck. The following is an excerpt taken from "Auto Wreck": "And down the dark one ruby flare Pulsing out red light like an artery." This statement contrasts the red light emitted from an ambulance to the blood of an artery. The idea that a light is spurted out like blood is abstract and bizarre. In addition to that metaphor, Shapiro writes: "One hangs lanterns on the wrecks that cling Emptying husks of locusts, to iron poles." This rhythmical sentence paints a picture of locusts, grass? hopper like creatures, clinging to a luscious green jungle of grass. Yet symbolically this jungle is the twisted, black, and crisp auto wreck. This depiction of the auto wreck is extravag ant and almost unreal. Using metaphors, Shapiro portrays the fantasy-like auto wreck in which wildness is indispensable. In addition to Shapiro's use of metaphorical phrases, he emphasizes the lack of comprehension of the on-lookers as a result of death's inconsistency with logic. Shapiro directly tells the reader, "We are deranged." The word "we" symbolizes u s, as a whole institution or better yet -- society. He goes on further to say, "Our throats were tight as tourniquets." By this he means that the on-lookers were stopped, almost speechless, as they gazed upon the wreckage contemplating the reason b ehind death. Finally, Shapiro writes: "We speak through sickly smiles and warn With the stubborn saw of common sense." What the writer is getting through is that the on-lookers attempted to rationalize the accident with their common sense. But their "common sense," or their logical reasoning ability, was being sawed upon as they continued to puzzle over death. Once again, the old age question of "What is the meaning of death?" was tackled at the scene of the auto wreck. Finally, Shapiro asks rhetorical questions which could never be answered by logical means. One question which Shapiro asks is "Who shall die [next]?" This question could never be answered for death strikes without cause but randomness. The second question Shapiro asks is "Who is innocent?" No one knows who is innocent. The driver might have been suicidal. Maybe he might not have. Who knows, for this is death that is being dealt with. These hard questions could not be reasoned with deductively. Only an irrational source such as an all-supreme and omniscient being could answer these questions. In death, there exists strictly irrational causes for the loss of life. Death is an eccentric jungle whose twisted, convoluted, and entangled vines represent the causes of death which can not be mapped out mathematically, but can be mapped o ut by the deranged explorer or sole creator of that jungle, both of whom are irrational persons in themselves.

Weapons Of Mass Destruction Essays

Weapons Of Mass Destruction Essays Weapons Of Mass Destruction Essay Weapons Of Mass Destruction Essay Weapons Of Mass Destruction ARTCLE 1 The issue of weapons of mass destruction has always been one that intrigued me. I have believed for the longest time that more attention needed to be placed on the subject, and the effectiveness of our ability to control who, or whom has what. More and more nations are building and stockpiling these weapons for years, so when National Geographic came out with the article Weapons of Mass Destruction (an ominous new chapter opens on the twentieth century?s ugliest legacy), I was enthused to say the least. The inspiration for the article came about after a mock scenario by the United States military, which showed America?s vulnerability, and ill preparedness for such an attack. The information for the article suffered a setback after the events of September 11, and a dragnet was put over the world of WMD. Still the article proved to be very informative, and eye opening. The author, Lewis M. Simons did a good job of detailing particular problems besetting why weapons of mass destruction exist in the first place. The article attempts to convey the senses, of fear, pain, and hopelessness by way of gripping tales and pictures. One picture in particular was very good article, people, way, one, world, weapons, think, simon, job, cities, about, wmd, say, particular, forms, across, very, various, try, subject, sense, really, put, population, place, pain, out, mass, liked, least, lagos, it?s, including, hyderabad, good

Health Issues as It Relates Health In High sSchool Education Essay

Health Issues as It Relates Health In High sSchool Education - Essay Example Keeping this in mind, the writer has felt that it would be essential to conduct a probe into a serious concern of high school education, that is, use and abuse of alcohol, since this has a major impact on the health and educational pursuits of students. The designing of this Research study has been carried out for determining the positive, or negative impacts of drinking by high school students, on their learning and academic performance. Importance of this research: Health hazards caused by use of alcohol by high school students has assumed serious dimensions and has adversely affecting academic performance in the student community; it also connotes indisciplined in class behaviour, lowering of ethical and moral standards, sexual permissiveness under the influence of excessive alcohol and a host of other social and physiological problems, besides endangering students' mental health, well being and their future college studies. Despite the fact that social and Governmental organizations have long evolved policies, practices and programs for curbing this social evil, the truth remains that much more effective policy making and implementation needs to be done in these vital areas which have grave socio-economic and medical implications. The research Hypothesis: is based on the premise that alcohol interferes with the functioning of impressionable minds of high school students, causing mental debility & lack of mental co-ordination, affecting academic performance among high school students Aims of the study In order to curb the use of alcohol and its detrimental effects on the high school student population, as a whole, it has become necessary to introduce and... This essay stresses that the findings of the experiments conducted proved beyond doubt that â€Å"alcohol is a powerful drug that slows down the body and mind. It impairs co-ordination; slows reaction time; and impairs vision, clear thinking and judgment....drinking while the brain is growing may lead to long lasting intellectual effects and may even increase the likelihood of delayed alcoholic dependence later in life.† This tested hypothesis that attributes alcohol as one of the main drugs for substance abuse, in today’s high school population has been established, both by the current literature written by eminent scholars and practitioners, and also by independent empirical studies. In today’s social settings, especially in the field of High School educational pursuits, the use of alcohol, substance abuse and permissive sexual behaviour have become a common phenomenon among school students, especially in the developed world. This paper makes a conclusion that the school administration should enforce individual programmes that could create a social environment that could actively discourage, if not reduce the use of drug by school children. A holistic approach, involving the student community, teachers, social workers, school administration and, most importantly, the parents needs to be taken in order to address a permanent solution to the problem. It is believed that creating awareness and self belief is more important that strict enforcement, since these measures could have contrary results, which may not in total alignment to the fundamental purposes for its enunciation.

Professionalism in Practice Essay Example | Topics and Well Written Essays - 1500 words

Professionalism in Practice - Essay Example Therefore, taking up a teaching profession is not by chance in most cases. Most practicing teachers believe that to become a teacher is a ‘calling,’ where one just feels indebted to take up a socially responsible profession that would help shape the society in a positive and generally accepted way. Thus according to Howard Sharron (1987), by virtue of being a teacher, one would have committed him/herself to answer the calling of helping others gain knowledge. In most cases, it is out of love of doing good things that would promote peace and tranquility in the society. Basically, one main reason for an individual to decide to take up the teaching profession is the need to instill good morals and values in pupils so as to create a habitable environment comprising of knowledgeable people who use the power of reasoning in conducting themselves in their daily lives. Instilling discipline among children is one of the core tenets of teaching as this would contribute towards the development of a generation that can distinguish between what is wrong and good. This would be the stepping stone of creating a crime free environment as in most cases people are redeemed by education from behaving in a rogue manner. Haim Ginott, (1972:9), sums it all when he says, â€Å"school is a perfect preparation for the world.† Another reason of becoming a teacher is the commitment to be part and parcel of developing the educational background of pupils hence improving the country’s literacy rate. A country that has got a higher literacy rate stands better chances of economic development and growth because educated people are enlightened in most of the things hence they are able to make informed decisions that would benefit them. 2. A teacher in every school is expected to uphold some values that define the profession. First and foremost, a teacher has a great responsibility of molding the values of children since they spend a great

Case Attrition Essay Example for Free

Case Attrition Essay Case attrition is the failure of arrests to come to trial; less than half of all felony arrests result in conviction (Meyer, J Grant, D. 2003). Basically, case attrition is when an arrest does not end in a trial conviction, which happens quite often in the court justice system. The effect case attrition has on the criminal justice system effects all levels of the criminal justice process, because an arrest or no arrest affects all aspects of the criminal justice process. Law enforcement officers can develop negative feelings about the justice system and feel that their work is not getting noticed. The high levels of case attrition in modern systems shows that the criminal law has very substantial limitations as a direct crime control such as, deterrence, incapacitation, and rehabilitation. Criminal convictions and penalties deserved punishment and reinforce important societal denunciation, but if these penal consequences are imposed according to procedure that are widely perceived as fair and just. Attrition can get rid of individuals in the over-worked justice system that were arrested that either had a problem with the legality of the arrest or it was the result of an overworked, or bad officer in a situation where an arrest was not necessary (Meyer, J Grant, D. 2003). When these cases are removed from the justice system, it is possible for attorneys and judges to be able to focus on more serious crimes. Reference Meyer, J Grant, D. (2003) The Courts in Our Criminal Justice System

Attitudes of War in Ancient Civilizations Essay -- essays research pap

Chapter Eight War and Society reveals the attitudes about war in both ancient Rome and China. These attitudes prove that in these cases perhaps it is safe to say that wars are not inevitable or natural but were caused by warlike societies and social situations. After reading bits and pieces of both the ancient Roman and Chinese history, one can only gain a greater perspective on how these attitudes derived. In 391 nomads called the Gauls defeated a small army of Roman aristocrats and burnt down the town of Rome. After this attack, Rome rebuilt its town and changed it into an empire, which spread its laws, culture, and peace from the North. Rome was convinced that after this first invasion, it was necessary to change their military. Over time the Romans were able to conquer most of Italy. As the Romans began to gain power and land, they set their eyes on larger obstacles. This is when Roman attitude was perhaps revealed about the subject of war. Romans believed that their expansion had been inevitable so they were to believe that they were blameless, and that their ancestors had been more than a passive tool of destiny. They believed that other areas, posed as possible threats and that it was necessary â€Å"for defensive reasons† to attack first. Today, these can be viewed as possibly preventive wars. But during the time of the expansion of the Roman Empire, a preventive war wasn’t a concern. Other views were demonstrated in their actions, that although at first Romans were unable to take Carthage, they kept trying, and over time, and most likely many deaths, the Roman soldiers wore them down. Rome was like a bulldozer and used their skilled military to their advantage, to take over and destroy anything that it set its eyes on. Their actions, such as later completely destroying Carthage and massacring the majority of its population all because it posed as a potential economic threat to Roman land. These views or attitudes of war can be easily seen, war was not considered a preventive war, but a necessary war, although many times, it was clearly unnecessary and the fall of the Roman Empire, eventually gave the Roman commanders what they deserved. On the flipside, ancient Chinese attitude toward war was quite similar to that of the Romans. Warfare in this society was common and accepted, the idea of honor also coincides with their attitude toward war. â€Å"When ... ...e end. I believe that this closely relates to the early context of â€Å"Is the Glory of War a Boy Thing?† Because I believe one can easily glorify both the rise of the empires as a courageous and powerful movement, rather then closely looking at the true outcome of these wars. A Pericles type of funeral oration would have possibly been effective in ancient Rome or China, because at the time both were such powerful empires, people would have easily been convinced to believe practically anything. How can one find it just, to kill practically a whole society because they pose as a possible threat to economy because they too, are growing grapes? Pericles states in his oration that the people under his society are the best, and that it was perfectly acceptable to dominate other areas. He also mentions ancestors, and the pride in Athens, so its important to praise and glorify those who died. Isn’t it funny how history repeats itself? The Romans believed that because felt threatened it was okay to dominate other lands, and their ancestors faced hardships with the nomads it was acceptable to do so in return. Or the Chinese, who believed that war a proper, powerful, and masculine act of man.

Differentiate Mencius and Confucius Class in Human Nature Essay

Confucius’ view on human nature was not clearly and distinctly supplied in the Analects. It is no surprise that one of his disciples complained that â€Å"one cannot get to hear his view on human nature† (A, 5:13).1 In two passages of the Analects, Confucius classified men as belonging to three groups: â€Å"upper, middle and lower,† but as this classification was made according to man’s â€Å"learning ability† it had nothing to do with the common nature of man.2 Another two passages expressed more directly Confucius’ opinion in this respect. THE THEORY OF CONFUCIUS ON HUMAN NATURE Confucius’ view on human nature was not clearly and distinctly supplied in the Analects. It is no surprise that one of his disciples complained that â€Å"one cannot get to hear his view on human nature† (A, 5:13).1 In two passages of the Analects, Confucius classified men as belonging to three groups: â€Å"upper, middle and lower,† but as this classification was made according to man’s â€Å"learning ability† it had nothing to do with the common nature of man.2 Another two passages expressed more directly Confucius’ opinion in this respect. On the basis of Confucius’ teachings, Mencius and Hsà ¼n-tzu developed philosophies which sometimes were considered mutually complementary. As regards the theory of human nature, however, Mencius and Hsà ¼n-tzu obviously held incompatible views. The following discussion will try to show that Mencius’ theory of â€Å"human nature as good† is in fact a theory of â€Å"human heart as good,† and Hsà ¼n-tzu’s theory of â€Å"human nature as evil† is actually a theory of â€Å"human desire as evil.† These two theories are not necessarily contradictory, since they share the same underlying idea that human nature tends toward goodness. To clarify this point, we will lay more stress on the works of Mencius and the Chung-yung which directly elaborated on this idea than on those of Hsà ¼n-tzu and the I-chuan which accepted this idea in an implicit way. Mencius Etymologically, human â€Å"nature† (hsing) comes from â€Å"birth† or â€Å"to be born with† (sheng). The common understanding of this word in ancient China can be formulated as follows: â€Å"The inborn is what is meant by nature† (M, VI, A, 3).5 However, this consideration of the origin of nature exhibits only what a thing has rather than what a thing is: it expresses at most the sameness rather than the difference of all things. In order to determine what a thing is, it is necessary to know its essence: the genus plus the difference of species. This rule, made familiar by Aristotle, was true also for Mencius. First, Mencius was quite aware that in dealing with anything of the same kind, we must determine what this â€Å"same kind† means, and this is even more true when applied to man. Mencius said, â€Å"Now, things of the same kind are all alike. Why should we have doubts when it comes to man? The sage and I are of the same kind† (M, VI, A, 7). The wicked, however, also belong to the same kind. Thus, in determining the essence of human beings, we should find the difference of species. Mencius said, Slight is the difference between man and the brutes. The common man loses this distinguishing feature, while the gentleman retains it. Shun understood the way of things and had a keen insight into human relations. He followed the path of benevolence and righteousness. He did not need to pursue benevolence and righteousness (M, IV, B,19). Clearly, the essence or the distinguishing feature of man must be understood through the â€Å"slight difference† between man and the brutes. The statement about Shun is an example that benevolence and righteousness are the interior path of man, following which will have a great effect. The implication of this whole sentence is probably that benevolence and righteousness belong to the â€Å"slight difference.†6 Another paragraph will also help clarify the distinguishing feature of man. â€Å"A gentleman differs from other men in what he retains in his heart–namely, benevolence and propriety† (M, IV, B, 28). Granted that the human essence of man can be described as benevolenc e, righteousness, propriety, etc., how can common people lose it? Can something be defined by a feature which can be lost? The key to the answer lies in the idea of â€Å"heart,† which is to be understood here as neither bodily heart, nor soul, but mind with sensitivity. Concerning human nature, Mencius presents his famous theory of â€Å"the four germs of the heart,† concluding as follows: From this it can be seen that whoever is devoid of the heart of compassion is not human, whoever is devoid of the heart of shame is not human, whoever is devoid of the heart of courtesy and modesty is not human, and whoever is devoid of the heart of right and wrong is not human (M, II, A, 6). These four states of heart are named, in turn, the germs of â€Å"benevolence, righteousness, propriety, and wisdom† (M, II, A, 6) within man’s heart, which forms the difference of human beings. Human nature must be defined through this heart: Mencius said, â€Å"That which a gentleman follows as his nature, that is to say, benevolence, righteousness, propriety, and wisdom, is rooted in his heart† (M, VII, A, 21). Therefore the goodness of human nature resides in the goodness of the heart. A reservation, however, must be added, namely, that goodnes s exists only in the state of germ and needs to be retained, nourished, and developed. In this way Mencius demonstrated that human nature is tending toward goodness. He did not stop at this point, but continued to examine the nature and origin of the heart. Mencius affirmed that there is a propensity for development within the heart which makes it an â€Å"evaluating heart.† If this means an ability to be moral and human beings are moral agents,8 does not its propensity for development imply in some sense a â€Å"commanding heart†?9 It must be the case, then, that the evaluating heart is at the same time the commanding heart, for otherwise how could Mencius honor as gentleman those who â€Å"retain† it? Only with this understanding does it become meaningful to say that â€Å"there is nothing better for the nurturing of the heart than to reduce the number of one’s desires† (M, VII, B, 35). Only if the heart does more than evaluate can Mencius say, â€Å"The sole concern of learning is to go after this strayed heart. That is all† (M, VI, A, 11). On the basis of this double character of the heart, we can loo k further at the heart in itself. Mencius used one word â€Å"thinking† to sum up the function of the heart. He said, â€Å"The organ of the heart can think. But it will find the answer only if it does think: otherwise, it will not find the answer. This is what Heaven has given me† (M, VI, A, 15). By thus explaining the source of the heart, especially its function of commanding, he bridges the gap between Heaven and man. Therefore, instead of stating that Mencius substitutes â€Å"self-legislation† for â€Å"external divine command,† we prefer to say that man’s self-legislation is bestowed on him by Heaven.10 The relation between Heaven and man is another interesting topic in Mencius’ thought, but is beyond the scope of the present essay. What we have established thus far is that the reason why human nature tends toward goodness consists in its relation with Heaven. Better known in China as â€Å"Master Meng† (Chinese: Mengzi), Mencius was a fourth-century BCE Chinese thinker whose importance in the Confucian tradition is second only to that of Confucius himself. In many ways, he played the role of St. Paul to Confucius’ Jesus, interpreting the thought of the master for subsequent ages while simultaneously impressing Confucius’ ideas with his own philosophical stamp. He is most famous for his theory of human nature, according to which all human beings share an innate goodness that either can be cultivated through education and self-discipline or squandered through neglect and negative influences, but never lost altogether. While it is not clear that Mencius’ views prevailed in early Chinese philosophical circles, they eventually won out after gaining the support of influential medieval commentators and thinkers such as Zhu Xi (Chu Hsi, 1130-1200 CE) and Wang Yangming The Mencius of History Like the historical Confucius, the historical Mencius is a vailable only through a text that, in its complete form at least, postdates his traditional lifetime (372-289 BCE). The philological controversy surrounding the date and composition of the text that bears his name is far less intense than that which surrounds the Confucian Analects, however. Most scholars agree that the entire Mencius was assembled by Mencius himself and his immediate disciples, perhaps shortly after his death. The text records several encounters with various rulers during Mencius’ old age, which can be dated between 323 and 314 BCE, making Mencius an active figure no later than the late fourth century BCE. The other major source of information about Mencius’ life is the biography found in the Shiji (Records of the Grand Historian) of Sima Qian (c. 145-90 BCE), which states that he was a native of Zou (Tsou), a small state near Confucius’ home state of Lu in the Shandong peninsula of nort heastern China. He is said to have studied with Confucius’ grandson, Zisi (Tzu-ssu), although most modern scholars doubt this. He also is thought to have become a minister of the state of Qi (Ch’i), which also was famous as the home of the Jixia (Chi-hsia) Academy. The Jixia Academy was a kind of early Chinese â€Å"think tank† sponsored the ruler of Qi that produced, among other thinkers, Mencius’ later opponent Xunzi (Hsun-tzu, 310-220 BCE). Mencius inherits from Confucius a set of terms and a series of problems. In general, one can say that where Confucius saw a unity of inner and outer – in terms of li (ritual propriety), ren (co-humanity), and the junzi (profound person)-xiaoren (small person) distinction – Mencius tends to privilege the inner aspects of concepts, practices, and identities. For Mencius, the locus of philosophical activity and self-cultivation is the xin (hsin), a term that denotes both the chief organ of the circulatory system and the organ of thought, and hence is translated here and in many other sources as â€Å"heart-mind.† Mencius’ views of the divine, political organization, human nature, and the path toward personal development all start and end in the heart-mind. . Theodicy Again, as with Confucius, so too with Mencius. From late Zhou tradition, Mencius inherited a great many religious sensibilities, including theistic ones. For the early Chinese (c. 16th century BCE), the world was controlled by an all-powerful deity, â€Å"The Lord on High† (Shangdi), to whom entreaties were made in the first known Chinese texts, inscriptions found on animal bones offered in divinatory sacrifice. As the Zhou polity emerged and triumphed over the previous Shang tribal rule, Zhou apologists began to regard their deity, Tian (â€Å"Sky† or â€Å"Heaven†) as synonymous with Shangdi, the deity of the deposed Shang kings, and explained the decline of Shang and the rise of Zhou as a consequence of a change in Tianming (â€Å"the mandate of Heaven†). Thus, theistic justifications for conquest and rulership were present very early in Chinese history. By the time of Mencius, the concept of Tian appears to have changed slightly, taking on aspects of à ¢â‚¬Å"fate† and â€Å"nature† as well as â€Å"deity.† For Confucius, Tian provided personal support and sanction for his sense of historical mission, while at the same time prompting Job-like anxiety during moments of ill fortune in which Tian seemed to have abandoned him. Mencius’ faith in Tian as the ultimate source of legitimate moral and political authority is unshakeable. Like Confucius, he says that â€Å"Tian does not speak – it simply reveals through deeds and affairs† (5A5). He ascribes the virtues of ren (co-humanity), yi (rightness), li (ritual propriety), zhi (wisdom), and sheng (sagehood) to Tian (7B24) and explicitly compares the rule of the moral king to the rule of Tian (5A4). The dependence of Tian upon human agents to put its will into practice helps account for the emphasis Mencius places on the satisfaction of the people as an indicator of the ruler’s moral right to power, and on the responsibility of morally-minded ministers to depose an unworthy ruler. In a dialogue with King Xuan of Qi (r. 319-301 BCE), Mencius says: The people are to be valued most, the altars of the grain and the land [traditional symbols of the vitality of the state] next, the ruler least. Hence winning the favor of the common people you become Emperor†¦. (7B14) When the ruler makes a serious mistake they admonish. If after repeated admonishments he still will not listen, they depose him†¦. Do not think it strange, Your Majesty. Your Majesty asked his servant a question, and his servant dares not fail to answer it directly. (5B9) Mencius’ replies to King Xuan are bracingly direct, in fact, but he can be coy. When the king asks whether it is true that various sage kings (Tang and Wu) rebelled against and murdered their predecessors (Jie and Zhou), Mencius answers that it is true. The king then asks: â€Å"Is it permissible for a vassal to murder his lord?† Mencius replied, â€Å"One who robs co-humanity [ren] you call a `robber’; one who robs the right [yi] you call a `wrecker’; and one who robs and wrecks you call an `outlaw.’ I have heard that [Wu] punished the outlaw Zhou – I have not heard that he murdered his lord. (1B8) In other words, Wu was morally justified in executing Zhou, because Zhou had proven himself to be unworthy of the throne through his offenses against ren and yi – the very qualities associated with the Confucian exemplar (junzi) and his actions. This is an example of Mencius engaging in the â€Å"rectification of names† (zhengming), an exercise that Confucius considered to be prior to all other philosophical activity (Analects 13.3). While Mencius endorses a â€Å"right of revolution,† he is no democrat. His ideal ruler is the sage-king, such as the legendary Shun, on whose reign both divine sanction and popular approval conferred legitimacy: When he was put in charge of sacrifices, the hundred gods delighted in them which is Heaven accepting him. When he was put in charge of affairs, the affairs were in order and the people satisfied with him, which is the people accepting him. Heaven gave it [the state] to him; human beings gave it to him. (5A5) Mencius is famous for claiming that human nature (renxing) is good. As with most reductions of philosophical positions to bumper-sticker slogans, this statement oversimplifies Mencius’ position. In the text, Mencius takes a more careful route in order to arrive at this view. Following A. C. Graham, one can see his argument as having three elements: (1) a teleology, (2) a virtue theory, and (3) a moral psychology. Confucius Better known in China as â€Å"Master Kong† (Chinese: Kongzi), Confucius was a fifth-century BCE Chinese thinker whose influence upon East Asian intellectual and social history is immeasurable. As a culturally symbolic figure, he has been alternately idealized, deified, dismissed, vilified, and rehabilitated over the millennia by both Asian and non-Asian thinkers and regimes. Given his extraordinary impact on Chinese, Korean, Japanese, and Vietnamese thought, it is ironic that so little can be known about Confucius. The tradition that bears his name – â€Å"Confucianism† (Chinese: Rujia) – ultimately traces itself to the sayings and biographical fragments recorded in the text known as the Analects (Chinese: Lunyu). As with the person of Confucius himself, scholars disagree about the origins and character of the Analects, but it remains the traditional source for information about Confucius’ life and teaching. Most scholars remain confident that it is possible to extract from the Analects several philosophical themes and views that may be safely attributed to this ancient Chinese sage. These are primarily ethical, rather than analytical-logical or metaphysical in nature, and include Confucius’ claim that Tian (â€Å"Heaven†) is aligned with moral order but dependent upon human agents to actualize its will; his concern for li (ritual propriety) as the instrument through which the family, the state, and the world may be aligned with Tian’s moral order; and his belief in the â€Å"contagious† nature of moral force (de), by which moral rulers diffuse morality to their subjects, moral parents raise moral children, and so forth. The Confucius of the Analects Above all else, the Analects depicts Confucius as someone who â€Å"transmits, but does not innovate† (7.1). What Confucius claimed to transmit was the Dao (Way) of the sages of Zhou antiquity; in the Analects, he is the erudite guardian of tradition who challenges his disciples to emulate the sages of the past and restore the moral integrity of the state. Although readers of the Analects often assume that Confucius’ views are presented as a coherent and consistent system within the text, a careful reading reveals several different sets of philosophical concerns which do not conflict so much as they complement one another. Those familiar with Enlightenment-influenced presentations of Confucius as an austere humanist who did not discuss the supernatural may be surprised to encounter the term â€Å"theodicy† as a framework for understanding Confucius’ philosophical concerns. Confucius’ record of silence on the subject of the divine is attested by the Analects (5.3, 7.21, 11.12). In fact, as a child of the late Zhou world, Confucius inherited a great many religious sensibilities, including theistic ones. For the early Chinese (c. 16th century BCE), the world was controlled by an all-powerful deity, â€Å"The Lord on High† (Shangdi), to whom entreaties were made in the first known Chinese texts, inscriptions found on animal bones offered in divinatory sacrifice. As the Zhou polity emerged and triumphed over the previous Shang tribal rule, Zhou apologists began to regard their deity, Tian (â€Å"Sky† or â€Å"Heaven†) as synonymous with Shangdi, the deity of the deposed Shang kings, and explained the decline of Shang and the rise of Zhou as a consequence of a change in Tianming (â€Å"the mandate of Heaven†). Thus, theistic justifications for conquest and rulership were present very early in Chinese history.By the time of Confucius, the concept of Tian appears to have changed slightly. For one thing, the ritual complex of Zhou diviners, which served to ascertain the will of Tian for the benefit of the king, had collapsed with Zhou rule itself. At the same time, the network of religious obligations to manifold divinities, local spirits, and ancestors does not seem to have ceased with the fall of the Zhou, and Confucius appears to uphold sacrifices to â€Å"gods and ghosts† as consistent with â€Å"transmitting† noble tradition. Yet, in the Analects, a new aspect of Tian emerges. For the Confucius of the Analects, discerning the will of Tian and reconciling it with his own moral compass sometimes proves to be a troubling exercise: If Heaven is about to abandon this culture, those who die afterwards will not get to share in it; if Heaven has not yet abandoned this culture, what can the men of Guang [Confucius’ adversaries in this instance] do to me? (9.5) There is no one who recognizes me†¦. I neither resent Heaven nor blame humanity. In learning about the lower I have understood the higher. The one who recognizes me – wouldn’t that be Heaven? (14.35) Heaven has abandoned me! Heaven has abandoned me! (11.9) As we all know that Mencius several times throughout Chinese history has been regarded as a potentially â€Å"dangerous† author, leading at times to outright banning of his book. This is because Mencius developed a very early form of what was to be called in modern times the â€Å"social contract.† Mencius, like Confucius, believed that rulers were divinely placed in order to guarantee peace and order among the people they rule. Unlike Confucius, Mencius believed that if a ruler failed to bring peace and order about, then the people could be absolved of all loyalty to that ruler and could if they felt strongly enough about the matter, revolt. I surmise if we go into details, it will probably take us months or maybe even years before finishing this comparison. I personally felt that Mencius and Confucius did not share nearly the same feelings for what was the most important unit in a society. I believe Confucius set up the belief of â€Å"Emperor, Master, and Father.â⠂¬  Basically, all subjects were obliged to the orders of the Emperor. All students were required to follow the footsteps of their Masters. In the same way that all children should obey their fathers commands. If at any given time these orders came in conflicts with one another, then everyone must choose to put the Emperor’s demands above everything else. Perhaps, this concept was one of the main reasons why Confucianism was promoted as the state’s ideology during the reign of Han Wudi. On the other hand, Mencius had a totally different view. Mencius insisted that â€Å"People came first Empires/Nations were only second, while the Emperor was the least important.† Well I am sure that not too many people would be happy to hear this argument let alone agree. This concept will definitely tolerate rebellions against a tyrannical ruler. The Emperor was working in the best interests of the people. Without the people’s support, the emperor had certainly failed his du ties as the leader. While Confucius’s theory I think that Confucius was more correct in his views than Mencius, not because of differing views (although they did differ at certain points), but because of the way these ideas were carried out throughout his career, and ultimately, his life. Confucius was a Chinese thinker and philosopher. His philosophy emphasized personal and governmental morality, correctness of social relationships, and justice and sincerity. These values gained prominence in China over other doctrines, such as Taoism during the Han Dynasty. Confucius’ thoughts have been developed into a system of philosophy which has come to be known as Confucianism. It was introduced to Europe by Matteo Ricci, who was the first to come up with the Latin name â€Å"Confucius†. His teachings may be found in the Analects of Confucius, a collection of â€Å"brief aphoristic fragments†, which was compiled many years after his death. For nearly 2,000 years he was thought to be the editor or author of all the Five Classics, such as the Classic of Rites and the Spring and Autumn Annals, but this was not the case as many of these â€Å"fragments† cannot be directly credited to Confucius because of lack of written proof. Confucius was born in 551 BC in the Lu state of China, born into a warrior family. His father, Shulianghe, was a famous warrior who fought in the chinese military, and owned a large portion of land. Confucius lost his father when he was three years old, and then his mother Yan Zhengzai took him and left his father’s land because, as a concubine, she wanted to avoid the scorn from Shulianghe’s real wife. Therefore, Confucius lived in poverty with his mother since childhood. With the support and encouragement of his mother, Confucius studied hard as a child. When Confucius was seventeen, his mother died as a result of illness and exhaustion. Three years later, Confucius married. Though he had a good wife who loved him, he left his family to pursue his philosophical goals. Confucius sought to revive the As we all know that Mencius several times throughout Chinese history has been regarded as a potentially â€Å"dangerous† author, leading at times to outright banning of his book. This is because Mencius developed a very early form of what was to be called in modern times the â€Å"social contract.† Mencius, like Confucius, believed that rulers were divinely placed in order to guarantee peace and order among the people they rule. Unlike Confucius, Mencius believed that if a ruler failed to bring peace and order about, then the people could be absolved of all loyalty to that ruler and could if they felt strongly enough about the matter, revolt. I surmise if we go into details, it will probably take us months or maybe even years before finishing this comparison. I personally felt that Mencius and Confucius did not share nearly the same feelings for what was the most important unit in a society. I believe Confucius set up the belief of â€Å"Emperor, Master, and Father.† Basically, all subjects were obliged to the orders of the Emperor. All students were required to follow the footsteps of their Masters. In the same way that all children should obey their fathers commands. If at any given time these orders came in conflicts with one another, then everyone must choose to put the Emperor’s demands above everything else. Perhaps, this concept was one of the main reasons why Confucianism was promoted as the state’s ideology during the reign of Han Wudi. On the other hand, Mencius had a totally different view. Mencius insisted that â€Å"People came first Empires/Nations were only second, while the Emperor was the least important.† Well I am sure that not too many people would be happy to hear this argument let alone agree. This concept will definitely tolerate rebellions against a tyrannical ruler. The Emperor was working in the best interests of the people. Without the people’s support, the emperor had certainly failed his duties as the leader.

A Guide to the Irish Republican Army (IRA)

The Irish Republican Army (IRA), which traces its roots to Catholic Irish nationalism in the early 1900s, was considered by many to be a terrorist organization because of certain tactics—such as bombings and assassination—it used to oppose British rule in Ireland. The name IRA has been in use since the organization was founded in 1921. From 1969 through 1997, the IRA splintered into a number of organizations, all called the IRA. They included: The Official IRA (OIRA).The Provisional IRA (PIRA).The Real IRA (RIRA).Continuity IRA (CIRA). The association of the IRA with terrorism comes from the paramilitary activities of the Provisional IRA, which is no longer active. They were originally founded in 1969 when the IRA split into the Official IRA, which renounced violence, and the Provisional IRA. The IRAs Council and Home Base The IRAs home base is in Northern Ireland, with a presence and operations throughout Ireland, Great Britain, and Europe.  The IRA has always had a relatively small membership, estimated at several hundred members, organized in small, clandestine cells. Its daily operations are organized by a 7-person Army Council. Backing and Affiliations From the 1970s to the 1990s, the IRA received weapons and training from various international sources, most notably American sympathizers, Libya and the Palestine Liberation Organization (PLO). Connections have also been posited between the IRA and Marxist-leaning terrorist groups, especially at their most active in the 1970s.   The IRAs Objectives The IRA believed in the  creation of a unified Ireland under Irish, rather than British rule. PIRA used terrorist tactics to protest the Unionist/ Protestant treatment of Catholics in Northern Ireland. Political Activities The IRA is a strictly paramilitary organization. Its political wing is Sinn Fà ©in (We Ourselves, in Gaelic), a party that has represented Republican (Catholic) interests since the turn of the 20th century. When the first Irish assembly was declared in 1918 under the leadership of Sinn Fà ©in, the IRA was considered the official army of the state. Sinn Fà ©in has been a significant force in Irish politics since the 1980s. Historical Context The emergence of the Irish Republican Army has its roots in Irelands 20th-century quest for national independence from Great Britain. In 1801, the Anglican (English Protestant) United Kingdom of Great Britain merged with Roman Catholic Ireland. For the next hundred years, Catholic Irish Nationalists opposed Protestant Irish Unionists, so named because they supported the union with Great Britain. The first Irish Republican Army fought the British in the 1919 to 1921 Irish War of Independence. The Anglo-Irish treaty concluding the war divided Ireland into a Catholic Irish Free State and Protestant Northern Ireland, which became the British province, Ulster. Some elements of the IRA opposed the treaty; it was their descendants who became the terrorist PIRA in 1969. The IRA began its terrorist attacks on the British army and police following a summer of violent rioting between Catholics and Protestants in Northern Ireland. For the next generation, the IRA carried out bombings, assassinations and other terrorist attacks against British and Irish Unionist targets. Official talks between Sinn Fà ©in and the British government began in 1994  and appeared to conclude with the 1998 signing of the Good Friday Agreement. The Agreement included the IRAs commitment to disarm. PIRA strategist Brian Keenan, who had spent over a generation promoting the use of violence, was instrumental in bringing about disarmament (Keenan died in 2008). By 2006, the PIRA appeared to have made good on its commitment. However, terrorist activity by the Real IRA and other paramilitary groups continues and, as of the summer of 2006, is on the rise. In 2001, the U.S. House of Representatives Committee on International Relations released a report detailing connections between the IRA and the Revolutionary Armed Forces of Colombia (FARC) going back to 1998.