Prostitution Should Not Be Legal - 1753 Words

When it comes to the topic of prostitution, most of us will readily agree that it is wrong as it portrays a negative image on women. Where this agreement usually ends, however, it is whether or not it’s a negative outcome. Whereas some are convinced that prostitution should be legal, others maintain that it should stay illegal because of moral intuitions. I disagree that prostitution should be legalized because it’s a form of slavery. Here are many feminists would probably object that prostitution is an utterly horrendous way of exposing your body for money. Prostitution is a like a gift to the pimps in the sex industry. Women will never be treated fairly in the sex industry and some don’t get paid fairly. Having sex with a stranger is†¦show more content†¦Women who are bought off in the sex industry give men the authority to manipulate them by giving them what they sexually desire. Therefore, prostitution is a sex fantasy because it’s allowing me n to fulfil their needs. The desire to have sex when needed and usually have sex with other women. Having sex with variety of women can increase the chance of getting diseases. Men can pass it on to other women or women could potentially pass it on to men. Prostitution is filled with men who are needy and desperate for sex. Many women in the sex industry assume that men truly love them for who they are or what they look like but women in prostitution often play a part of a sexual fantasy. She acts the part of the thing he wants her to be. Basically, women are sex toys to pimps and men who buy off women for sex. According to Victor Hugo, author of Les Miserables, he states â€Å"We say that slavery has vanished from European civilization, but this is not true. Slavery still exists, but now it applies only to women and its name is prostitution† (Hugo). Victors point is that he’s referring slavery to prostitution. He states that women in the sex industry are considered slaves because women are not given the option to think that there are better opportunities. Slaves back then would have masters to tell them what to do and control them. Even to the point of beating them in order to keep them in line and

Theme Of Fences By Pat Mora - 929 Words

Pat Mora’s â€Å"Fences† is a delicate poem that deals with the timely issues of class divide and privilege. She begins her poem on a positive note, saying â€Å"Mouths full of laughter,† which creates this safe and harmless tone. The next line, she uses the word â€Å"turistas,† which is interesting; Mora uses a Spanish word (tourist in English) to indicate possibly the ethnicity of the speaker. It is not until the last few lines of the poem, however, when the reader can also detect the class and likely status of the speaker, when the speaker’s mother says, â€Å"It’s their beach,† after seeing the speaker’s younger sister running across the sand where the affluent tourists are. At only 19 lines, â€Å"Fences† is a relatively short poem, but Mora’s use of†¦show more content†¦The next six lines (or next sentence) heightens the living standards of the affluent tourists, which heightened the contrast betwee n living styles between the ‘turistas’ and the speaker. First, the speaker does not even see the tourists from a completely clear distance--she has to â€Å"peek† through the cactus fence. Here, the speaker sees how the women rub oil onto themselves that is â€Å"sweeter than honey† and children being playful, sipping on drinks with â€Å"long straws, coconut white, mango yellow.† This alone shows the options that these tourists have that may seem privileged to the speaker, for it was her and her family, there would only be plastic straws to basic drinks. The careful attention to what the tourists have and what they do (compared to the lack of attention in regards to the speaker) furthers the notion of class divide and status. Finally, the next six final lines of the poem explicitly show the class division between the speaker and the tourists. Mora states that, â€Å"Once my little sister / ran barefoot across the hot sand / for a taste† (13-16), she ends on a period, almost hoping that her sister would be able to run across the side where the rich tourists are, to perhaps play with the joyful children, to be equal to them; if the poem had ended here, it would have been difficult to identify an absolute interpretation of the class division and privilege (and to

A Flexible Work Arrangement Coursework Example

Essays on A Flexible Work Arrangement Coursework The paper "A Flexible Work Arrangement" is a brilliant example of coursework on management. A flexible work arrangement refers to a workplace setting that allows workers to work under a more changeable schedule instead of keeping to the traditional 8-hour workday. At present, a growing number of workers are working under a flexible schedule from different locations and some even share jobs. The main flexible work arrangements include flex-time, job-sharing, compressed workweek schedules, and telecommuting. Under flex-time, employees are allowed to set time for starting and finishing their work within limits set by management. Job-sharing allows two employees to share duties under one full-time job position. Compressed workweek schedules let workers work for 40 hours in less than 5 days. Most employees work for 10 hours in four days every week. Lastly, telecommuting involves working from home for some hours and going to the office for two or so days within a week (Kelliher Anderson 2 008, p.423).Organic and Mechanistic organizationsGitman McDaniel (2009, p.190) note that an organic firm is typified by a comparatively low job specialization, few management levels, loose departmentalization, broad spans of control, a short command chain and decentralized decision-making. When these elements combine they form a flat firm structure. Universities and colleges have a tendency of having flat structures, with just a few administration levels amid the president and the faculty. On the other hand, a mechanistic firm is typified by a comparatively high level of job specialization, several management layers, rigid departmentalization, centralized decision-making, the long command chain, and narrow control spans. All these features constitute what is known as a tall firm structure. The United Nations and U.S Armed forces are examples of characteristic mechanistic organizations. The decision on whether to form a more organic or mechanistic organization depends on a number of factors including, the overall strategy of an organization, its size as well as the stability of the external environment.Description of the workplaces in the case studyThe workplaces described in the case study are more organic. In the case of Mr. Marburg, he is able to both work at ANZ Bank as well as pursue his sports’ passion for towing. Instead of working from an ANZ’s office in the city, he carries his laptop and does some work from his boat shed during his towing practice (SMH 2009). This characterizes an organic organization in the sense that, the span of control that is exercised by the ANZ Bank is very wide. For instance, Mr. Marburg is free to discharge his duties as a communication adviser from his boat shed without being supervised by anybody. The organization is not exercising a lot of control over him as part of its workforce. Moreover, decentralized decision-making as is the case for organic organizations is evident where Mr. Marburg is free to decide when to discharge his bank duties in the course of his towing training (SMH 2009).

Theologies of Moltmann and Pannenberg †Free Sample Solution

Question: Discuss about the comparing and contrasting the theologies of Moltmann and Pannenberg within the rubric of theology of hope? Answer: The approach that has been adopted by Jrgen Moltmann and Wolfhart Pannenberg is similar but at the same time, some differences are also present in this regard. One such similarity is present regarding the nature of Bible, as it neither follows the doctrine of installation nor the doctrine of inerrancy. On the other hand, while talking about the difference between the approaches adopted by the two, you can be said that while Moltmann wants that the theology should be capable of relating with the experiences of life, especially the question of theodicy. The thing done by Moltmann to systematic theology is the volume that is called "contributions" even if these volumes are related with theology from a general perspective only (Gunton, 1997 p145). But on the other hand, there is Pennenberg as it appears that he is more interested in producing the theology that is more coherent, systematic, apologetic and didactic. In this way, he does not appear to be interested in making sure that the t heology can be related with life experiences or at least it can be said that this is not equally relevant for Pennenberg as it is relevant to Moltmann (Clark, 2003). While Moltmann is probably considered as the most prominent one, but certainly he is not the only theological of hope. Another one that can be named in this regard is Wolfhart Pannenberg and he also achieved significant popularity in the United States after the late 60s. In 'Revelation as History', Pennenberg has written a noteworthy essay in which, and understanding can be found regarding all reality in terms of eschaton, the Christ event being the beginning of that nature and also regarding the concept of God as being the God of future. In the same way, when it comes to actual theology, there can be several differences related the areas like The Trinity, the final judgment, eschatology etc.. However one similarity that can be pointed out between these two is that both of them lay emphasis on the power of future over present but when it comes to having more understanding of this, there are significant differences present between the two. While Hagel is read by Moltmann in such a way that it provides an understanding regarding the fact that future is the revolutionary and transformative overcoming of presence (Moltmann, 1980). But in case of Pennenberg, future is considered as something that is proleptically found in the present and as a result, it is not necessary that the president should be dramatically upended as it can be improved gradually (Pannenburg, 1987 p7). In this way, the differences that are present in the readings of Hegel can be associated with the way in which Moltmann and Pennenberg have developed their own political views. Moltmann considers the tension that is present between the cross and resurrection as being the insurrection of God against the worldly powers that enslave and marginalize, and in the end, destroying humanity (Schwarz, 2012). This position, along with the fact that he considers future as overcoming the present can be used to explain the political views of Moltmann, particularly the reason behind the fact that his writings were able to achieve significant popularity during liberation theology movement. If it is considered by the people that the status quo present in sociopolitical world is not capable of even gradual transformation for the betterment, revolutionary change may be required. In this way, Moltmann believes that democratic socialism is the only way through which a more equitable outcome can be achieved. On the other hand, Pennenberg is in the favor more democratic capitalist model that is capable of becoming more just and fair over time if needed (Wright and Paternoster, 2000). In the same way, the difference that is present between their view of Hegel also has an impact on their view regarding the way history is impacted by divinity. As a result, Pennenberg believes that the likelihood of the resurrection of Jesus actually taking place can be deduced which means that the resurrection can be approached in the same way as any other historical event is approached. On the other hand, in the opinion of Moltmann, resurrection of Jesus Christ is not such an event that can be discussed in terms of history. He believes that it is an event that can make the history and in this way, this event breaks the power enjoyed by history. References Gunton, C., (1997) The Doctrine of Creation in Cambridge Companion to Christian Doctrine, p.145 Pannenburg, W., (1987) The Doctrine of Creation and Modern Science, p.7 Jrgen Moltmann, 1980, Why am I a Christian? in Experiences of God, Philadelphia: Fortress Press T T Clark, 2003, Spirit of the Last Days: Pentecostal Eschatology in Conversation with Jrgen Moltmann, by Peter Althouse, London Nigel Wright, Carlisle, Paternoster, 2000, Disavowing Constantine: Mission, Church and the Social Order in the Theologies of John H. Yoder and Jrgen Moltmann Schwarz, Hans, 2012. 'Wolfhart Pannenberg' in The Blackwell Companion to Science and Christianity J.B. Stump and Alan G. Padgett (eds.) Malden, MA: Wiley-Blackwell.