The Liberal Governments Welfare Reforms in the years 1906-1914 Essay Example for Free

The Liberal Governments Welfare Reforms in the years 1906-1914 Essay Was New Liberalism the most important factor behind the Liberal Governments Welfare Reforms in the years 1906-1914? Explain your answer. New Liberalism was simply an ideology, encompassing reforms spurred by other, more important factors. Crucially was the need to reform, regarding the low national efficiency. As a 1905 report said No country, however rich, can permanently hold its own in the race of international competition if hampered by an increasing load of dead weight [of poverty]. Secondly, was the desire to reform, which housed incentives such as the poverty, moral and social obligation, and tangible electoral victory. New Liberalism didnt evoke reform; it simply housed other factors for it. Although New Liberalism as a new ideology demanded reform in the Party, it is too vague a factor to have had any direct correlation with the reforms of 1906-14. In this aspect, it was an umbrella factor. New Liberalism was perhaps inevitable, as Churchill said this poor man is here as a result of economic causes which have been too long unregulated- in other words, the realisation individualism wasnt working. Indeed, the ideology was not even a product of the Liberals, but grew out of an intellectual tradition formulated by L.T. Hobhouse and J. Hobson in the 1880s, arguing that if people were impoverished through no fault of their own, self-reliance was undermined. Consequently, New Liberalism was merely the opportunistic by-product of the coinciding findings of Hobhouse with the writings of Booth and Rowntree, which raised moral and social awareness. New Liberalism was evident in all the reforms of the party, contravening old liberalism, an example of which is the National insurance Act, 1911. Being governmentally interfering, and therefore traditionally anti-liberalist, this threw aside the conventions of working-class laziness and provided the worker with money and job networking should he be out of work. However, cynical though it is, most of the reforms also acted in the interest of national efficiency, and so the state of the nation on an international scale was a big incentive to introduce collectivist policies, if not the biggest. Recruitment for the Boer War of 1898 highlighted how poor the nations health was, when one third of the population were unfit to fight. Furthermore, Britain struggled to defeat the Boers, despite being a big, imperial nation, and them a poor, insignificant force. Consequently, through the exposure of the nations poor health, the Childrens Charter was introduced. This involved the free school meals act of 1906, in which local authorities were given the power to provide free school meals for needy children, if they wished to use it, and by 1914, this became compulsory (the previous Conservative government had refused to listen to the campaign). Similarly, in 1907, the Liberals introduced compulsory medical inspections in schools, and again in 1912, government grants were made available to cover treatment and school clinics began to be set up. This measure shows the government were realising that, to keep their country and empire great, they had to have more involvement in the maintenance of the nation. Likewise, when Beveridge and Lloyd George -worried about unemployment visited Germany and saw the reforms they and other countries were making, there is no doubt they took influence from them, and so similar policies were introduced in England. Germany was growing economically, and Britain falling behind in terms of economic growth; thus, the imitating Insurance Act of 1910-11 was produced. This showed an effort to boost efficiency by directly shadowing Germany, by this time hugely prosperous, in the hope to improve their own country economically too. Also, the findings of Booth and Rowntree too, ultimately helped lead to social reform through their provision of real, statistical evidence needed to boost the case for state intervention. Charles Booth carried out a series of investigations in London, unearthing that 30% of the population were living in abject poverty, including 45% of old people. It was discovered that, contrary to popular belief, people were poor because of factors such as old age, sickness, and an underperforming economy. Subsequently, Booth organised and led a campaign in favour of a system pensions paid for out of taxation, which won Labour and Trade Union support, and which would have healed the problem of poverty for the elderly.. By no coincidence was the Old Age Pensions Act passed 3 years later, which heeding the advice of Booth was a non-contributory scheme, financed by the government out of taxation, and providing 5 shillings a week to those over the age of 70. Furthermore, to appease poverty from unemployment, the government set up a labour exchange and insurance principal; creating a network of exchange information about local work, and also planned a workers insurance scheme which workers would pay into and, in times of the aforementioned poverty, draw on what they needed. The moral and social justice included in Booth and Rowntrees work was a huge contributing factor in the Old Age Pensions Act of 1908, largely regarded as a significant step forward in terms of governmental intervention. Lloyd George also linked the two, by 1911 noticing The administration of the Old Age Pension Act has revealed a mass of poverty. Moral and social justice were at the heart of many other Liberal policies, for example; the moral obligation to help the ill worker manifested in the Health Insurance Act, 1911, through which a fund was created that the worker would pay four pence into, the employer three, and the state two. When the worker was off work ill, they would receive ten shillings a week sick pay for 13 weeks, Furthermore, the Liberals still had to produce policies that differentiated them from the Conservatives. The free school meals policy, for example, directly distinguished them, as the Tories had refused to pass the act a few years before, as did they with the Peoples Budget. Lloyd Georges Budget conflicted with the Tory ideology of not taxing the rich, with the Liberal government looking to provide extra cash for the old age pensions and dreadnought battleships [and] outwit the House of Lords (Pearce Stewart). An extra à ¯Ã‚ ¿Ã‚ ½7 million was raised by increasing higher rates of income tax on those earning over à ¯Ã‚ ¿Ã‚ ½3,00 per annum, essentially targeting the rich, which conflicted with the core of Conservative values. Liberalism had the upper hand on Conservatism. The politicians of the party not only wanted to differentiate Liberalism, but also themselves as political heavyweights. For example, Churchills Trade Boards Act (1909) broke new ground, defending the workers Charles Booth had labelled a body of reckless, starving competitors for work, but like many of the Liberals policies it wasnt home grown, and the plight of the sweated industries had been publicized by the National Anti-Sweating League. Lloyd George is another prime example, and historical interpretation suggests his proposed constitutional reform of the Lords was an attempt to put himself on the political map, force the back-down of the Lords (peers against the people) as well as winning votes on the back of this controversy. His Peoples Budget drew on the criticisms launched on the House of Lords for refusing a budget on monetary matters-money, of course, provided by the taxpayer , and them being unelected patrons- something Lloyd George emphasised in ensuing publicity. Indeed, Beatrice Webb has argued Lloyd George and Winston Churchill have practically taken the limelight, not merely from their own colleagues, but from the Labour Party. With the Labour Party proving a growing threat electorally, New Liberalism was an attempt to spike the guns [Beatrice Webb] of the party through popular socialist reforms. Labour gained 29 seats in the 1906 election, and up until that point, the Liberals had been mainly out of power, forcing them to recognise Labour as a threat. As a consequence of this competition, the Trade Disputes Act (1906), which reversed the Taff Vale decision and would gain vital working class votes, was taken from the Labour Partys own bill, and returned the right to strike and picket peacefully to the Unions. The Liberals realised if they didnt deliver, Labour would continue to grow. Again, The Mines Act of 1908, which introduced a maximum eight-hour working day for miners, ( a political compromise-Pearce Stewart) was another reform which Labour were sympathetic too. Furthermore, with extended suffrage to the working class, Liberals had to get the working mans vote, and so their socialist reforms came at a time when Labours guns would have been most appealing to the electorate. Overall, it is clear that the Welfare Reforms were influenced entirely on the climate of the time, and New Liberalism simply put a name to this. Yes, moral and social justice unearthed by Booth and Rowntree were important, and the party still had to settle on their political identity, but poverty and its injustice had been around for decades and reform could have waited if need be; furthermore, Labour, although showing potential, were not a real threat until some years later. The welfare reforms were introduced because Britain as a country was failing, and New Liberalist Reforms were, (arguably), just a semi-socialist guise focused on increasing national efficiency. Thats not to say the reforms wouldnt have ever been introduced had Britain not struggled with the Boers; they would have been delayed, and were created in 1906-14 as a reaction to the (international) state of the nation.

Franklin Delano Roosevelt :: essays research papers

Franklin Delano Roosevelt is one of our country's best known and most beloved presidents. He is commonly remembered for taking a tired, beaten, nation and instilling hope in it. This positive view of Roosevelt is held by Burns, who paints the picture of a man whose goal was to alleviate our nation's economic pains. But, is this view too myopic? Is Roosevelt deserving of such a godly reputation? These questions are posed by Conkin as he points out the discrimination that underlies many New Deal programs, and even suggests that many of Roosevelt's actions were for purely political motives. During the weeks preceding Roosevelt's inauguration the country was engaged in an economic crisis that was quickly spiraling downward. Banks failed, people panicked, and the nation looked to someone, anyone, for help. Hoover, sensing the country's desperation, but realizing his lack of power, and the feelings of resentment harbored towards him looked to Roosevelt. He asked the president-elect to join in economic planning, support policies, and most importantly to reassure the nation. While both authors note Roosevelt's unwillingness to cooperate with Hoover they site different reasons for it. Burns talks of Roosevelt's belief that the nation was not yet his domain, and that Hoover had the authority to handle the situation. In addition, Burns excuses Roosevelt by maintaining "Roosevelt did not foresee that the banking situation would reach a dramatic climax on Inauguration day. No man could have." (P. 148) This position is an exceedingly benevolent one when contrasted with Conkin's who writes Roosevelt "did nothing, and helplessly watched the economy collapse, letting it appear as one last result of Republican incompetence." This measure allowed Roosevelt to emerge as the "nation's savior," and ally the Democratic party with this image.Furthermore, the two authors differ in their assessment of the effect of public opinion on Roosevelt's actions. Burns gives the impression of a president who looked to engage all in his coalition. He states, politically, his cabinet "catered to almost every major group." Burns also adds, "Roosevelt did not slavishly follow the wishes of group leaders." (P. 150). Roosevelt is portrayed as the paragon of a humanitarian, "he wanted to help the underdog, though not necessarily at the expense of the top dog. He believed that private, special interests must be subordinated to the general interest." (P. 155) Conkin attempts to poke holes in this idealistic portrayal of Roosevelt.

Cultural Background Essay

I come from China, actually the south of Yunan. I learnt about Chinese culture from my father who was born in China and rise up with the Chinese culture. I have been taught by my father to behave as a good Chinese people and brings up good values in my life, the concept of Yin and Yang, the balance in life and especially we’re coming from east where the people there respect ancestors and older people much more compares to the western people. This will impact on how we communicate and interact with other people especially with the elder. China is believed to have the oldest continuous civilization. China has over 4,000 years of verifiable history. Beijing is the capital of China and is the focal point for the country. The official language is standard Chinese, which is derived from the Mandarin dialect. Most business people speak English. There are many dialects in China however there is only one written language. A Communist form of government rules China. The Chinese government promotes atheism although the constitution guarantees freedom of religion. The Chinese practice a variety of religions, however, Confucianism; despite not being a formal religion is practiced widely throughout the country. China is the most densely populated county in the world with approximately 1. 17 billion people as of 1992. Almost 100 percent of the population are ethnic or Han Chinese. There are strict rules regarding childbirth and each couple is limited to only one child. The tradition of digging up â€Å"dragon bones† (tortoise and cattle bones) has long been a part of Chinese culture. These bones are often used to predict the future. The bones were inscribed with questions then heated to reveal the answers. The tradition dates back as far as the Bronze Age (around 2100 BC during the Xia dynasty). The Geert Hofstede analysis for China is similar to that of Hong Kong where Long-term Orientation is the highest-ranking factor. However, the Chinese rank lower than any other Asian country in the Individualism factor. This can be attributed primarily to the Communist rule and its emphasis on a collectivist culture. Geert Hofstede analysis for China has Long-term Orientation (LTO) the highest-ranking factor (118), which is true for all Asian cultures. This Dimension indicates a society’s time perspective and an attitude of persevering; that is, overcoming obstacles with time, if not with will and strength. The Chinese rank lower than any other Asian country in the Individualism (IDV) ranking, at 20 compared to an average of 24. This may be attributed, in part, to the high level of emphasis on a Collectivist society by the Communist rule, as compared to one of Individualism. The low Individualism ranking is manifest in a close and committed member ‘group’, be that a family, extended family, or extended relationships. Loyalty in a collectivist culture is paramount. The society fosters strong relationships where everyone takes responsibility for fellow members of their group. Of note is China’s significantly higher Power Distance ranking of 80 compared to the other Far East Asian countries’ average of 60, and the world average of 55. This is indicative of a high level of inequality of power and wealth within the society. This condition is not necessarily forced upon the population, but rather accepted by the society as their cultural heritage. China’s religion is officially designated as Atheist by the State, although the concepts and teachings of the ancient Chinese philosopher Confucius (500BC) are woven into the society at large. Some religious practice is acceptable in China; however, the government sets rigid limits. You can find more information related with the religion in China. RELIGION IN GENERAL Before the Communist Revolution, a number of religious and philosophical systems were practiced in China. Traditionally Taoism and Confucianism provided ethical guides to the proper behavior of individuals and officials. Both of these systems originated in China during the so-called Golden Age of Chinese thought, several centuries before the beginning of the Christian era. Taoism sought to promote the inner peace of individuals and harmony with their surroundings. Confucianism, based on the teachings and writings of the philosopher Confucius, is an ethical system that sought to teach the proper way for all people to behave in society. Each relationship–husband-wife, parents-children, ruler-subjects–involved a set of obligations which, if upheld, would lead to a just and harmonious society. Following his teachings would also promote a stable, lasting government. Buddhism, which came to China from India as early as the 1st century AD, was a more conventional religion. Its followers attended occasional services, practiced rituals, and supported a temple on a regular basis. It has been estimated that more than 68 million Chinese still consider themselves Buddhists, though it is unlikely that they practice the religion regularly (See Buddhism). Prior to 1949, practices that may best be called folk religions were common throughout China. Although they incorporated elements of Buddhism and, especially, Taoism, these religions were usually local, often based on local gods, and served the local people. Christian missionaries have been active in China since Roman Catholics belonging to the Jesuit order arrived in the early 17th century. Protestant missionaries first appeared in the early 19th century. All the Christian missionaries had difficulty converting the Chinese because Christianity was associated in the popular mind with Western imperialism. By 1949 there were only 3 or 4 million Christians in China, less than 1 percent of the total population. Islam came to China mainly from Central Asia, where it was practiced by many of the Turkic peoples. Today there are believed to be more than 4 million Chinese Muslims. One autonomous region, Ningxia Huizu, has been designated for Islamic adherents. The Communists have discouraged religious practices, which they consider anti-socialist. Many temples and churches have been closed and their property taken. During the Great Proletarian Cultural Revolution (or simply the Cultural Revolution), a mass movement that lasted officially from 1966 to 1977, conditions were especially difficult, and religious practitioners were persecuted. The situation eased after 1977. A number of Buddhist temples were allowed to reopen. Worship services among Christians were permitted once again, and it is believed that as many as 2 million Christians are practicing their faith in China. The Chinese government is cautious about all religious activity, especially if it happens to involve foreign people in any way. THE AGE OF PHILOSOPHIES. *CONFUCIANISM CONFUCIUS is a latinized form of the honorific title K’ung-fu-tzu (Master K’ung), given to a wandering scholar from the state of Lu in Shandong Province in northeastern China. Although little known in his lifetime, Confucius was revered as the greatest of sages throughout most of China’s history. His teaching, Confucianism, was the state teaching from the beginning of the Han Dynasty in 202 BC to the end of the imperial period in 1911. Disturbed by constant warfare among the states, Confucius taught that most of the ills of society happened because people forgot their stations in life and rulers lost virtue. He advocated a return to the golden antiquity of the emperors Yao and Shun, when rulers were virtuous and people knew their places. Therefore, Confucius’ primary concern lay in social relations, proper conduct, and social harmony. Confucius defined five cardinal relationships: between ruler and ruled, between husband and wife, between parents and children, between older and younger brothers, and between friends. Except for the last case, all of the defined relationships are between superiors and inferiors. He emphasized the complete obedience and loyalty of the inferior to the superior but also mentioned the benevolence of the superior to the inferior. The ideal Confucian family was an extended one of three or four generations, in which authority rested with the elderly male members. Filial piety (obedience to parents) was one of the most important virtues emphasized by later Confucians. Confucius reportedly spent his last years editing and completing some of the books that came to be known as Five Classics. These include the `Classic of Poetry’, `Classic of History’, `Spring and Autumn Annals’, `Record of Rites’, and `Classic of Changes’, or `I Ching’. Memorized by scholars for generations in China, these books and four other works, including the `Analects’, a compilation of Confucian teachings, were the subjects of civil service examinations for over 2,000 years. (See Confucius) Confucianism commanded a greater following some 200 years later, during the time of Mencius, or Meng-tzu (371-289 BC). He was second only to Confucius himself in shaping Confucianism. His three main tenets were the basic good nature of human beings, the notion of society with a distinct distribution of functions, and the ruler’s obligation to the people. On the last point, Mencius elaborated on the concept of the mandate of heaven, which allows that rulers lose support of heaven when they cease to be virtuous. The concept served as the basis of revolts in China and the succession of new rulers. MENICIUS MENG-TZU The `Meng-tzu’, meaning â€Å"Master Meng,† was written by the philosopher Mencius (a Latinized form of the name Meng-tzu) in the 4th century BC. The work earned for its author the title of â€Å"second sage† in China. The book deals with government and asserts that the welfare of the people comes before all else. When a king no longer is good to the people, he should be removed–by revolution if necessary. Mencius, like Confucius, declared that filial piety was the foundation of society. One unusual doctrine that Mencius supported was that of the natural goodness of mankind, for which he found proof in the natural love children have for their parents. Two other philosophies that have had an enduring influence on Chinese thought are Taoism and Legalism. Taoism gave the Chinese an alternative to Confucianism–passivity and escape to nature–while Legalism provided the Chinese state with one of its basic doctrines. *TAOISM In the Chinese language the word tao means â€Å"way,† indicating a way of thought or life. There have been several such ways in China’s long history, including Confucianism and Buddhism. In about the 6th century BC, under the influence of ideas credited to a man named Lao-tzu, Taoism became â€Å"the way†. like Confucianism, it has influenced every aspect of Chinese culture. Taoism began as a complex system of philosophical thought that could be indulged in by only a few individuals. In later centuries it emerged, perhaps under the influence of Buddhism, as a communal religion. It later evolved as a popular folk religion. Philosophical Taoism speaks of a permanent Tao in the way that some Western religions speak of God. The Tao is considered unnamed and unknowable, the essential unifying element of all that is. Everything is basically one despite the appearance of differences. Because all is one, matters of good and evil and of true or false, as well as differing opinions, can only arise when people lose sight of the oneness and think that their private beliefs are absolutely true. This can be likened to a person looking out a small window and thinking he sees the whole world, when all he sees is one small portion of it. Because all is one, life and death merge into each other as do the seasons of the year. They are not in opposition to one another but are only two aspects of a single reality. The life of the individual comes from the one and goes back into it. The goal of life for a Taoist is to cultivate a mystical relationship to the Tao. Adherents therefore avoid dispersing their energies through the pursuit of wealth, power, or knowledge. By shunning every earthly distraction, the Taoist is able to concentrate on life itself. The longer the adherent’s life, the more saintly the person is presumed to have become. Eventually the hope is to become immortal. LAO-TZU (604? -531? BC). Some people believe that only one man, Lao-tzu, wrote the most translated work in all the literature of China, the `Lao-Tzu’ (also called `Tao-te Ching’). The book is the earliest document in the history of Taoism (â€Å"the Way†), one of the major philosophical-religious traditions that, along with Confucianism, has shaped Chinese life and thought for more than 2,000 years. It is a viewpoint that emphasizes individuality, freedom, simplicity, mysticism, and naturalness. (See Confucius) Knowledge of Lao-tzu is so scarce that only legends remain. His earliest biographer, who wrote in about 100 BC, relates that Lao-tzu lived in the district of Hu in present-day Henan Province during the Chou Dynasty (1122-221 BC). Presumably he worked in astrology and divination at the court of the emperor. The biographer tells of a meeting of Lao-tzu with the younger Confucius, which would mean Lao-tzu lived in about 500 BC. Another story says that he left China during the decline of the Chou Dynasty, and on his way west wrote the `Tao-te Ching’, after which he disappeared. He was worshipped as an Imperial ancestor during the T’ang Dynasty (618-907). Scholars today believe that the book cannot have been written by one man. Some of the sayings in it may date from the time of Confucius, while others are from a later period. It is possible that the name Lao-tzu represents a type of scholar and wise man, rather than one individual. `Tao-te Ching’ The `Tao-te Ching’, meaning â€Å"Classic of the Way of Power,† is one of the great works of ancient China not included among the Confucian Classics. The presumed author, Lao-tzu, is considered to be the founder of Taoism. He may have been alive at the same time as Confucius but older. The book is not only significant philosophically, but it is also one of the most sacred scriptures of the Taoist religion. (See Lao-tzu) CHUANG-TZU (4th century BC), Chinese philosopher, author, and teacher; classic work bears his name; influential in development of Chinese philosophy and religious thought; interpreted Taoism (from tao, â€Å"way†) differently from Lao-tzu; Chuang-tzu taught that wise people accept the ebb and flow of life without attempting to challenge it; true enlightenment involves freeing oneself of traditions and personal goals that stand in the way of the mysterious, all-encompassing Tao. Communal religious Taoism is quite distinct from its philosophical counterpart. It emphasizes moral teachings and collective ceremonies. Good moral conduct is rewarded with health and long life, while bad conduct results in disease, death, and suffering in the afterlife. There is an array of gods who are administrators of the universe, of which they are a part. From these gods come revelations of sacred texts. There is an order of married priests who live in the communities they serve and perform exorcisms and complex rituals. Folk religion Taoism is part of the everyday lives of the people. The gods are intimately connected with each individual’s life as bringers of calamities or givers of bountiful gifts. Each object of daily life has its presiding spirit that must be consulted and appeased. All types of Taoism have in common the quest for a harmonious, well-ordered universe. They emphasize the individual’s and the group’s need for unity through mysticism, magic, and ceremony. *LEGALISM *BUDDHISM Although Buddhism first entered China from India during the Later Han, in the time of Han Ming Ti (AD 58-76), it did not become popular until the end of the 3rd century. The prevailing disorders, aggravated by barbarian invasions and the flight of northern Chinese to the south, heightened the attraction of Buddhism with its promise of personal salvation, despite its lack of affinity with the society-oriented thought of the Chinese. Buddhism was founded by Siddhartha Gautama, the Buddha, a prince of the Sakya kingdom on the borders of what are now India and Nepal and a contemporary of Confucius. Intent on finding relief for human suffering, he received a moment of enlightenment while meditating under a Bo tree. The Buddha taught that desires are the source of pain, and that by overcoming desires, pain can be eliminated. To this end, he advocated meditation and pursuing the Eightfold Path, similar to the Ten Commandments of Judaism and Christianity. The objective was to reach Nirvana, the condition of serenity of spirit, where all cravings, strife, and pain have been overcome, giving way to a merging of the spirit with eternal harmony. At an early stage of its development, Buddhism split into two major trends, Mahayana (Greater Vehicle) and Hinayana (Lesser Vehicle). Hinayana remained closer to the original Buddhism and is still the religion of the Southeast Asian countries. The Buddhism of China, Korea, Japan, Nepal, Tibet, and Vietnam, however, stems largely from Mahayana. Mahayana Buddhism contained more popular elements, such as belief in repetitive prayers, heaven and deities–bodhisattvas–who would help people gain salvation. It also readily adapted to the land and people it converted. In China, it split into several schools, including Ch’an (Zen in Japan), T’ien-t’ai (Tendai in Japan), and Pure Land. Ch’an [or Zen] Buddhism Through his popular book `The Way of Zen’ (1957), the British-born American philosopher Alan Watts introduced Americans to the Zen school of Buddhism, which has a long tradition of development in China and Japan. Zen (Ch’an in Chinese) is a Japanese term meaning â€Å"meditation. † It is a major school of Japanese Buddhism that claims to transmit the spirit of Buddhism, or the total enlightenment as achieved by the founder of the religion, the Buddha (See Buddha; Buddhism). Zen has its basis in the conviction that the world and its components are not many things. They are, rather, one reality. The one is part of a larger wholeness to which some people assign the name of God. Reason, by analyzing the diversity of the world, obscures this oneness. It can be apprehended by the nonrational part of the mind–the intuition. Enlightenment about the nature of reality comes not by rational examination but through meditation. Meditation has been an integral part of Buddhism from the beginning. Nevertheless, a school of meditation grew up in India and was taken to China by Bodhidharma about AD 520. When the meditation school arrived in China, it had a strong foundation on which to build: Taoism, the ancient Chinese religion (See Taoism). This religion is based on the idea that there is one underlying reality called the Tao. Taoists, like the followers of the meditation school, exalted intuition over reason. This Taoist tradition was easily absorbed by the Chinese meditation school, the Ch’an. Within two centuries the meditation school had divided into two factions: Northern Ch’an and Southern Ch’an. The northern school, a short-lived affair, insisted on a doctrine of gradual enlightenment. The southern school, which became dominant, held to a doctrine of instantaneous enlightenment. The southern school evolved under the powerful influence of Hui-neng (638-713), who is recognized as the sixth great patriarch of Zen and the founder of its modern interpretation. In a sermon recorded as the â€Å"Platform Scripture of the Sixth Patriarch,† he taught that all people possess the Buddha nature and that one’s nature (before and after being born) is originally pure. Instead of undertaking a variety of religious obligations to seek salvation, one should discover one’s own nature. The traditional way to do this, sitting in meditation, is useless. If one perceives one’s own nature, enlightenment will follow suddenly. The goal of adherents of the southern Ch’an is to gain transcendental, or highest, wisdom from the depths of one’s unconscious, where it lies dormant. Ch’an tries to attain enlightenment without the aid of common religious observances: study, scriptures, ceremonies, or good deeds. Reaching the highest wisdom comes as a breakthrough in everyday logical thought. Followers are urged to find within themselves the answer to any question raised within because the answer is believed to be found where the question originates. Training in the methods of meditation leading to such an enlightenment is best transmitted from master to disciple. Ch’an flourished in China during the T’ang and Sung dynasties (960-1279), and its influences were strongly felt in literature and painting. Ch’an declined during the Ming era (1141-1215), when Ch’an masters took up the practice of trying to harmonize meditation with the study of traditional scriptures. Meanwhile, sects of Zen had been transplanted to Japan. The Rinzai school was taken there in 1191 by the priest Enzai (1141-1215), and the Soto tradition arrived in 1227, taken there by Dogen (1200-53), the most revered figure in Japanese Zen. These schools had their origin in China during the 9th century, when Ch’an divided into five sects that differed from each other in minor ways. The Rinzai sect evolved from the work of Lin-chi (died 866), who was an exponent of sudden enlightenment. The Soto was founded by Liang-chieh (died 869) and Pen-chi (died 901). The Soto stressed quiet sitting in meditation to await enlightenment. A third group, the Obaku, was established in 1654. The Obaku school is closer to the Rinzai tradition except for its emphasis on invoking the name of Buddha. Zen gained an enthusiastic following among the Samurai warrior class and became in effect the state religion in the 14th and 15th centuries. In the 16th century Zen priests were diplomats and administrators, and they enhanced cultural life as well. Under their influence literature, art, the cult of the tea ceremony, and the No drama developed. The focal point of Zen is the monastery, where masters and pupils interact in the search for enlightenment. A newcomer arrives at a monastery with a certificate showing that he is a regularly ordained disciple of a priest. He is at first refused entry. Finally being admitted, he spends a few days of probation being interviewed by his master. When he is accepted he is initiated into the community life of humility, labor, service, prayer and gratitude, and meditation. 2. Communication Style of Chinese people There are many things that you should know about the communication style of the Chinese people. They are really care with the appearance, behavior and the way we communicate to them since it will show them our status, are we coming from the lower economic status or high economic status or even more we are coming from the King’s ancestor or just an ordinary people. It is all can be seen from the way we communicate so it become so important according to Chinese people. Please find below the detail in each topic of the communication style of Chinese people: Appearance Appearance is quite important for Chinese people or even Asian, they sometimes judge people from their first sight (Dresser,1996). †¢ Conservative suits for men with subtle colors are the norm. †¢ Women should avoid high heels and short sleeved blouses. The Chinese frown on women who display too much. †¢ Subtle, neutral colors should be worn by both men and women. †¢ Casual dress should be conservative as well. †¢ Men and women can wear jeans. However, jeans are not acceptable for business meetings. †¢ Revealing clothing for women is considered offensive to Chinese businessmen. Behavior Some of the behavior or gestures are mentioned as follows (Axtel,1998) : †¢ Do not use large hand movements. The Chinese do not speak with their hands. Your movements may be distracting to your host. †¢ Personal contact must be avoided at all cost. It is highly inappropriate for a man to touch a woman in public. †¢ Do not point when speaking. To point do not use your index finger, use an open palm. †¢ It is considered improper to put your hand in your mouth. Avoid acts that involve the mouth. †¢ Gift giving is a very delicate issue in China. It is illegal to give gifts to government official however; it has become more commonplace in the business world. It is more acceptable to give gifts either in private or to a group as a whole to avoid embarrassment. The most acceptable gift is a banquet. Quality writing pens as considered favored gifts. The following gifts and/or colors are associated with death and should not be given: – Clocks – Straw sandals – A stork or crane – Handkerchiefs – Anything white, blue or black †¢ Always arrive on time or early if you are the guest. †¢ Do not discuss business at meals. †¢ Do not start to eat or drink prior to the host. †¢ As a cultural courtesy, you should taste all the dishes you are offered. †¢ Sample meals only, there may be several courses. †¢ Never place your chopsticks straight up in your bowl. By placing your sticks upright in your bowl your will remind your host of joss sticks which connotes death. †¢ Do not drop the chopsticks it is considered bad luck. †¢ Do not eat all of your meal. If you eat all of your meal, the Chinese will assume you did not receive enough food and are still hungry. †¢ Women do not usually drink at meals. †¢ Tipping is considered insulting, however the practice is becoming more common. Communications †¢ Bowing or nodding is the common greeting; however, you may be offered a handshake. Wait for the Chinese to offer their hand first. (Morris, 2003). †¢ Applause is common when greeting a crowd; the same is expected in return. †¢ Introductions are formal. Use formal titles. †¢ Often times Chinese will use a nickname to assist Westerners. †¢ Being on time is vital in China. †¢ Appointments are a must for business. †¢ Contacts should be made prior to your trip. †¢ Bring several copies of all written documents for your meetings. †¢ The decision making process is slow. You should not expect to conclude your business swiftly. †¢ Many Chinese will want to consult with the stars or wait for a lucky day before they make a decision. †¢ Present and receive cards with both hands. †¢ Never write on a business card or put it in your wallet or pocket. Carry a small card case. †¢ The most important member of your company or group should lead important meetings. Chinese value rank and status. †¢ Develop a working knowledge of Chinese culture. †¢ Allow the Chinese to leave a meeting first. 3. Communication style when interacting with people from a Different Culture When we do the communication with other people with different culture we expect them to follow our rules especially when we are talking to older people. But sometimes for teenagers or younger people they would like to adapt the communication styles according to the people’s culture he/she talking with. Chinese people is very famous for their good personality traits, in this case they are really diligent and always try to give the best and also sometimes very brave to take any action compares to those who are coming from the west. They would do directly what they consider the thing is right or correct this can be seen in the way they sell things, they open their store and etc. If you are coming from the west you need to understand what the people from the east thinking about. Below are the patterns of Eastern and Western people that we can analyze and use to communicate with them. You can find out that western people will look like they are more individual compares to the eastern people.

How to Use the Modifier Most in English

The modifier most is commonly used in English in a wide variety of situations. You are probably familiar with the use of most in the superlative form, but there are other uses as well. Below you will find explanations of each of the different ways most is used to modify nouns, as well as in the superlative form and as an adverb. (The) Most is different than more which you can learn about on this page dedicated to the uses of more in English. (The) Most Superlative Form The most is used in the superlative form with adjectives of two or more syllables. The opposite of this form is the least (i.e. I enjoy corn the least of all the vegetables.) Examples: California is the most important state for the US economy.I think she is the most intelligent person I have ever met. One of the Most in the Superlative Form Its also common to use one of before the most in superlative forms to refer to something that is among a group of the most of a quality. The opposite of this form is one of the least (i.e. That is one of the least interesting films this year.) Examples: Peter is one of the most reliable people on this planet.Golden Retrievers are one of the most likable dog breeds. Most Noun Determiner Most is used before a noun as a determiner to speak in general. Remember that the plural form is used when speaking in general about countable items or people (Most people enjoy a vacation in the tropics). When speaking about uncountable objects, use the singular form (Most steel is used in construction). Examples: Most students would like to take a year off ​from studies to travel.Sharon said most food sold in supermarkets contains preservatives. Most of Determiner Noun Use most of the / a / this, etc. noun when referring more specific objects. Remember that the is used to indicate a specific object that both the listener and the speaker understand, whereas a is used to speak about something listeners do not which specific instance is referred to. This, these, that or those can be used as well as possessive adjectives such as my, your, his, etc. Examples: Most of my time is spent in a classroom teaching English.Sharon said that most of these trees were planted in 1878 by the organization. Most Alone Most can be used alone when the noun being modified is understood through context. For example, during a conversation, you may refer to a particular group of people and use most to indicate most of the people we are discussing. Examples: I think most believe the economy will continue to slowly improve.(Speaking to a friend about food items) I bought most at the supermarket downtown. (The) Most as Adverb (The) Most can also be used as an adverb to describe a that someone does or feels something the most compared to others. Examples: I like raspberry jam the most.She was hurt by John the most. Most Verb in Formal English Most can be used to mean very in formal English. This form is not common in everyday conversations, but you may certainly hear it in films such as historical fiction, stories about kings and queens, etc. Examples: I find it most disturbing that you continue to telephone.She felt the afternoon outing was most enjoyable.