Community Social Work In Modern Society Social Work Essay Example

Community Social Work In Modern Society Social Work Essay This survey is an overview of current authorities proposals for the Large Society within community societal work. In July 2010, Prime Minister David Cameron launched a undertaking called the Big Society. It is considered by Mr Cameron that communities merit to be empowered to hold more of a say in what happens in their local country. The belief is that by making this, many of the local services provided by the authorities can be taken over and run by community and voluntary groups, with Mr Cameron depicting the undertaking as a large progress for people power ( www.bbc.co.uk/news, accessed: 30/10/2010 ) . The theory base of community societal work from a historical and modern position will be presented and evaluated. The survey will supply a literature reappraisal of community undertakings in both neighbouring UK states and Inner City London ; analyzing their effectivity in making community authorization to enable the possible declaration of societal corruption. Particular attending will be paid to the differences that each geographical location possesses in footings of economic system, civilization and category diverseness when sing each undertaking and how this relates to its success. A upper limit of four undertakings will be chosen to compare and measure and the survey will reason with lessons learnt for future societal work in community work pattern with the inclusion of messages from the Social Work Reform Board. We will write a custom essay sample on Community Social Work In Modern Society Social Work specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Community Social Work In Modern Society Social Work specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Community Social Work In Modern Society Social Work specifically for you FOR ONLY $16.38 $13.9/page Hire Writer The Big Society Argument However, Cameron s impression of the Big Society has come under much unfavorable judgment. The Guardian s Jonathan Freedland has written a cutting onslaught on Mr Cameron s proposals and his article posted What is Community Social Work? The thought behind community societal work is the belief that peoples jobs can be countered by interceding with the people within their societal web. This may include friends and relations, and neighbors. Social workers need to seek and reenforce such support webs for service users and purpose to ease their growing where it has become evident that such has lapsed. The work should be seen as both a protective and preventive scheme and is now considered to be the Par excellence of intercession scheme for advancing societal inclusion. ( Walker and Beckett, 2005, pg93 ) . Therefore, community societal work is efficaciously a method of advancing the societal inclusion of persons and their households by authorising them to seek and make the intercessions they require. Walker and Beckett ( 2005 ) inform that societal work is at the cutting border of persons, households or communities efforts to pull off life challenges that have been influenced by both economic and societal policy, public assistance systems and the manner they are made up internally. However, there are differing positions on the construct of authorising people and utilizing socially inclusive methods within societal work. The first position is that the authorization of service users may be considered to be self-evident if the worker sees the jobs people are confronting as merchandises of the an unjust economic system that, Disenfranchises the weak, vulnerable, disabled or hapless from equal engagement and entree to the resources produced by society. ( Walker and Beckett, 2005, pg93 ) . The purpose of societal work here would be to try to acquire service users involved and seek to authorise them to happen a manner of accessing the services that are available to them. Payne ( 1995 ) suggests of this issue that although public policy statements do take to turn out the value of community engagement and user authorization, community work may so, Draw attending to inequalities in service proviso and in power which lie behind terrible want and hence besides become portion of the battles between people in powerless places against the powerful. ( Payne, 1995, pg165-166 ) . The 2nd position on the authorization of service users is that it can give them ( service users ) an increased outlook of what can be available to them. It is believed that in this instance, societal workers may believe that the right thing to make would be to cut down the outlooks of service users, coercing them to accept the state of affairss they find themselves in and that they may go socially excluded merely because that is the manner it is . If this does go the instance, societal workers may neglect to help in the bringing of services that are available to service users, alternatively merely seeking to assist service users to manage with what they believe is available to them. Possibly the best manner to see authorization for service users is to utilize Trevithick s ( 2000 ) theoretical account of when rehearsing societal work you are either ( a ) making things to service users, ( B ) making things for societal workers, or ( degree Celsiuss ) making things with service users. Community societal work foremost came into being following reviews of community work after placing that such was considered to be a wholly different activity to that of societal work. These reviews found that community workers and outreach workers were going marginalised from their co-workers within proper societal work bureaus. In order to forestall this from go oning farther, there was what was deemed a positive motion to encompass some of the rules and patterns of community work within societal work. Coulshed and Orme ( 1998 ) inform us that although independent community action has continued throughout history by being supported by dedicated community workers, policy developments that incorporated both the linguistic communication of community and the work involved began to inform the actions of statutory societal work as of the late seventiess. Despite this being the instance, it is thought that such motions towards community care enterprises were non what societal workers had needfully thought to be right. The above moves were initiated via the Seebohm Report ( 1968 ) . An article by Eileen Munro said of the actions brought about by the study, The division between ( changing ) societal work was seen as the job, so societal services sections were created to offer a joined-up service. ( www.guardian.co.uk/society, accessed: 9/10/2010 ) . These actions included the creative activity of societal services sections that would hold smaller administrative units with country squads functioning their ain geographical vicinities. It was believed that such would better entree to service proviso for those placed within each vicinity and a wider sense of designation with the local country for societal workers. Decisions could be made dependant on the individual and their local demand as opposed to the generic, centralized determinations that took topographic point antecedently. Seebohm s study besides stated that each area-based administration should alter the relationship that societal workers held within the comparative catchment countries that the workers were runing. The study said of this that the sections should, Encourage, support and promote voluntary attempt and prosecute in helping and promoting the development of community individuality. ( Seebohm, 1968, paragraph 477 ) . Despite this alteration in the agreements for which societal services were delivered, Seebohm s study did non decently turn to what it was community workers, or so societal workers working with communities were really supposed to be making. Although the Seebohm study had considered the basic impressions of community societal working, the footings and rules of such were non defined to the full until this was done by the Barclay Committee and published in a study in 1982. This definition was as follows: Community societal work is, Formal societal work which, get downing from the jobs impacting an person or group and the duties and resources of societal services sections and voluntary administrations, seeks to tap into, support, enable and underpin the local webs of formal and informal relationships which constitute our basic definition of community, and besides the strength of a client s communities of involvement. ( Barclay, 1982, p seventeen ) . The accent on the function of the community within society continued following the Barclay Committee s study and re-emerged towards the terminal of the 1980s. In more recent times, the Griffiths Report of 1998 looked at care in the community and was based around an purpose of closer partnerships between statutory services and local communities as portion of a larger public assistance spectrum. The National Health Service and Community Care Act 1990 excessively pushed towards an accent on community work although Adams et Al ( 1998 ) inquiries whether the theory was really put into pattern. Adams et Al besides speculate as to the trouble that community societal work continues to confront as a consequence of go oning alterations to societal policy. In modern societal work, it is considered by Beckett ( 2006 ) that it is good to work with groups or households as opposed to working with persons. Therefore it seems reasonable that such an attack would of course in some respects at least lead towards working within communities. Community societal work is by and large considered to be a similar activity to that of group work. This is because community work intercessions normally involve the worker trying to promote the development of groups. However, community work is aimed more along the lines of self-help or societal action in consideration of the group work spectrum. Community societal work does non let for the worker to do things for people , be that for persons or so groups, but wants to advance The development of organized activity by the community itself ( Beckett, 2006, pg94 ) through either the self-creation of resources to run into its demands or even by fall ining forces to run against the governments for non supplyi ng the necessary installations. Henderson ( 2000, pg72 ) says of such an attack that At the nucleus of the methods and accomplishments is the thought of organizing: assisting people to come together to organize an independent group. The above shows that in this context, the community worker is considered to be something of an enabler instead than the influence peddler within community undertakings. Despite this, it is besides believed that community workers although being employed by the province and therefore still considered as an outsider within the community with which they are working take on a grade of benevolent paternalism as opposed to developing the necessary corporate community action. Popple ( 1994, pg24 ) says of this, Historically community work has developed from two distinguishable roots: benevolent paternalism and corporate community action. With the above in head it is of import to retrieve that the term community is still instead obscure. It is borne from the impression that a complete vicinity can work as its ain entity as opposed to admiting that vicinities consist of many differing communities. Individual involvement, cultural communities, geographics, familial extensions and workplaces all form portion of communities, yet will frequently widen far beyond the vicinity in which they are formed. Community societal work is harmonizing to Smale et al About the procedures the workers engage in, the relationships they make and how they maintain and change them. adding These procedures generate the particular aims and aims of the workers and those they portion the work with. ( 1988, pg23 ) . The most of import things that must be recognised by any community worker is the type of community that they are working with or so the type of community that they are helping to assist construct. Evaluating Community Projects The Study So Far Decision

Pele essays

Pele essays Edson Arantes De Nascimento, who was later called Pele, was born October 23, 1940, in the poor district of Tres Coracoes, Brazil. His father, an undistinguished soccer player, was known as Dondhino (International). Pele started his soccer training at the age of eleven (Encyclopedia). When he was fourteen he joined th Bauru Athletic Club in Sao Paulo. Pele began to pay for the club team, Santos, when he was merely sixteen years old (International). He received further attention when he was loaned to the team called Vaso de Gama which was in Rio de Janeiro (Encyclopedia). He led Santos to World Club victories in 1962 and 1963 (World). He stayed with Santos until 1974 (International). In 1958 Pele traveled to Stockholm Sweden to play for Brazil in his first World Cup (Encyclopedia). He scored the first of his twelve World Cup goals in 1958 against Wales (International). He and Brazil then went on to win that World Cup which gave him his first World Cup title (World). In 1961 Pele was undisputedly regarded as the best in the world. He was only twenty-one at the time. Pele returned to the World Cup in 1962. He unfortunately suffered a torn muscle in his thigh that had him sitting on the bench for the rest of the tournament. Brazil, with a great team effort, managed to win without him (International). The 1966 World Cup was the worst world cup for Pele. Brazil was beaten in the first round. It was their first World Cup loss in twelve years. Pele was devastated and afterwards he vowed never to play in another World Cup again. In 1969, in front of over 100,000 fans at a stadium in Rio de Janeiro, Pele scored his one-thousandth goal (International). He is the only player to have ever scored one thousand career goals. It is a feat that no one since, has been able to top (World).He did not live up to his vow because in1970 he traveled to Mexico City to once again play in the World Cup (International). Bra ...

Sexual Transmitted Infection Prevention in Adolescents Essay

Sexual Transmitted Infection Prevention in Adolescents - Essay Example These could include family planning clinics, sex workers and gynecologists. STIs are very commonly found amongst most women suffering from sexual assault. Little data on men has been found. STIs put men and women especially to considerable risk. There is a huge lack of awareness and dearth of information available to these people at large. Most young women are most concerned about pregnancy prevention than STI transmission. There is a lack of concern and negligicence towards the seriousness of this matter that makes it an all the more important issue to address. STIs can lead to cancer, organ damage, pregnancy issues and even death. Thus it is important for health agencies to look into it. The definition of adolescence has been subjected to intense debate and argument over the course of last couple of years. In the 1950s it was thought that adolescent should be best considered to be the period of transitioning other literature defines it in terms of the words â€Å"young† and â€Å"youth†. However, the term young adult was also introduced recently. The treatment of adolescence has varied in different parts of the world. It is different in the west and different in the east. For instance in India, many girls have pre-arranged marriages before they hit their first menstruation. As soon as they hit get their first periods, they are married off at ages as young as 16 years. This increases the probability of STI transmission in them. On the contrary, in the west, marriage does not materialize till really long. Girls there are subjected to consummation with different people at different phases of their life. There are no ethical obligations to restricting sex to one partner. Hence, all this makes it very difficult to come up with a universal STI prevention transmission program for health agencies. There are various barriers to prevention and treatment of STIs amongst adolescents. The biggest problem associated with STI control is considered to be the as ymptomatic nature of the infections caused by STI. The infections remain invisible in many young girls in particular till some severe sequels. In some settings the proportion of infections that are rated as asymptotic may even be even higher because many women would consider them to be â€Å"normal†. The only viable way of detecting asymptomatic infections is via the use of laboratory test. In some resource poor settings, this is impeded by the fact that the tests are not just difficult to perform they are even expensive. Even more difficult is obtaining tissue samples for these tests as they are less likely to be accepted without them. The adoption of these tests is perpetually impossible in most developing countries like India. This is because they are very expensive to conduct and obtain there. More than half the population, lives below the poverty belt which makes it impossible for them to afford such tests. Another important reason behind the failure of STI transmission prevention is the fact that most adolescents don’t consider it to be an issue important enough. It is only HIV which is considered to be important by these young adult and hence, this topic is at an all time low priority for them. Adolescent girls tend to be more cautious about preventing pregnancy and their menstrual problems then about their STI problems. For the boys on the other hand, sexual health concern outride reproductive health ones. A study was recently conducted in Zimbabwe. The study unveiled

Financial Planning Essay Example | Topics and Well Written Essays - 250 words - 1

Financial Planning - Essay Example There may be some additional cost attached with the purchasing of house is that cost of furniture fixture, electricity cost, maintenance cost and cost of decorating the house. The use of credit card incurs some cost as interest rate. As the interest rate in the credit card is very high like interest rate on the credit card of Shawn is 18% and Mary is 15%. The use of other means of payment like cash payment reduces such costs involved. Thus, they need to reduce the usage of credit cards in borrowing goods and services because the high rate of interest leads to increase in their expenses in the income expenditure statement. For this reason, if they reduce the usage of credit cards then they will be able to save the amount of interest. Shawn wants to sell off his truck any buy something new. From the primary consideration of buying vehicles, it can be said that buying new vehicles is always good though it costs high but the quality of the vehicle is brand new and Shawn can easily repair or maintain the car from the company service center if it’s new. However, if he wants to buy a used vehicle then the cost will be low as after one-year usage of any vehicle, its cost decreases. However, here he needs to consider two things- one is that the age of the vehicle. He should not purchase too old vehicle, which is having low cost because it might not be in a good condition. Second is that only age of the vehicle cannot be the measurement factor for the condition of the vehicle depends on the Km. it has run and depending on the miles or Km it can be decided that whether the vehicle is in good condition or not. Some other consideration in the purchase of a used truck is the property transfer cost and the service it w ould incur to make the used truck running and in a good condition. If the costs involved are much larger or near to the cost of a new truck, he would purchase the new one. Nevertheless, buying an old truck

Historical Perspective of Management Essay Example for Free

Historical Perspective of Management Essay Max Weber was a German sociologist that pioneered the term bureaucracy. Weber founded six major principles of bureaucracy Formal hierarchical structure, Management by rules, Organization by functional specialty, An up-focused or in-focused mission, Purposely impersonal and Employment based on technical qualifications. (Busting Bureaucracy. com) A formal hierarchical structure is the management pyramid that is designed to control the level below with organized planning and decision making. For example (chain of command). Then he developed management by rules such as policies and handbooks that are used by lower levels. Next is organization by functionality specialty this means that each individual will be placed in a position according to their specialty. These three steps of bureaucracy are still used today in every business known. Max Weber designed this pyramid because in the 1930’s the industrialism of our country was expanding and it was no order of command business was ran without consistency. And a change was needed to make things run smoothly. My advice to managing people today is to organize your business according to functional specialization. Your employees and managers according to their skills and expertise so that each job will be done to the best of that person or persons knowledge and capabilities. Use clear lines of hierarchical authority in doing so you will need to put together a clear set of policy and rules that underline the chain of demand in detail. Your managers will need to be trained accordingly with consist seminars and meeting so that they can be well trained and fully informed about their duties and the duties of their staff. Decision making should be based on the rules and guidelines developed to guarantee consistent and effective reflection of organization goals.

Essay --

The impact of Social Media on academic life In this report we will be discussing a whole range of topics on how social media has had a massive impact on academic skills. The reason why we choose this as a group is because we all know how big social media and also social networking sites has had a massive impact on us and also a lot of people not just youngster but adult as well so this research/project really fits in our age democrat and our day to day lifestyle. We split the research and presentation evenly so between the three of us know one had too much to do or too little to do. As a trio I believe we worked well as a team even though we only knew each other’s couple weeks prior the group research was given out. No matter what people do everybody socialise with different people whether if it’s on the phone, computer, work, school, colleges and even universities. What we really want to know is why it has a massive affect on people’s academic life, seeing as people mostly use social media networking sit es to communicate with family members and friends. The issues that will be discussing in this report will be: †¢ What is social media †¢ History on how social media expanded †¢ Several different types of social media †¢ Advantages of social media on academic life †¢ Disadvantages of social media on academic life †¢ Our view on social media on a whole and conclusion What is social media? Social media is interacting with people using the internet. Having varies of social channels, websites that allows you to blog communicate, upload pictures and videos are all different types of social media. This allows you to share information with one another. Social media is increased throughout the years, every other month and new social media ... ...attending our meetings or lessons we will let the teacher know and also deal with the matter ourselves. This risk assessment shows what we have planned for any risk that may accrue while doing our project. We also showed what and how we would handle them as a team. Few of the risks above did occur to us which is what we put it in our risk assessment. References Dave Kerpen (June 7th 2011). Likeable Social Media: How to Delight Your Customers, Create an Irresistible Brand, and Be Generally Amazing on Facebook (and Other Social Networks). New York: McGraw-Hill Companies. 25-30. http://webtrends.about.com/od/web20/a/social-media.htm (website) http://www.icrossing.co.uk/fileadmin/uploads/eBooks/What_is_Social_Media_iCrossing_ebook.pdf (book/webiste) http://www.bbc.co.uk/schools/parents/cyber_bullying/ (website) Spot light news by John Puecell (newspaper article)

Philosophy metaphysics Essay

In order to clearly answer the first question, it is important first to answer the question – â€Å"what is the soul for Aristotle† and as such give an account of how he views substance and separability. Aristotle posits in de Anima that the soul is the substance in the sense which corresponds to the definitive formula of a thing’s essence. That means that it is â€Å"’the essential whatness’’ of a body of the character just assigned. (Book II, 412b). As such, the soul is the essence of being and the essence of being is its substance. By being, Aristotle refers to the thing itself while by essence he refers to the primary essence of the thing itself wherein one is treated as the subject in its own right i. e. the good itself is treated as the essence of the good. It can be deduced then, using hypothetical syllogism that if soul is the essence of a being and the essence of being is its substance, then the soul is the substance of a being. He argued further that whatever is has a being, whatever has a being has a substance – this as the grounding of his epistemology. Hence, whatever is has a substance. This implies then that being is identical to substance. If such is the case, then using the principle of excluded middle, being is also identical to soul. Now, let us elucidate the concept of separability. Aristotle first distinguished the difference between the body and the soul. The body as he stated corresponds to what exists in potentiality, it being the subject or matter of a possible actuality. Soul, on the other hand, is a substance (actuality) in the sense of the form of a natural body having life potentially within it; it is the actuality of the body. Aristotle, Book II, 421b) As he delineates the dissimilarity between the body and soul, one should not be mislead in regarding the two as separate entities. They are at some point seems to be separate for in the former we are talking about a corporeal body in its spatio-temporal existence while in the latter we are talking of an incorporeal body transcending in the spatio-temporal world. However, their separability in terms of space and time does not mean they are separate as whole – that is an entity having life. As Aristotle argues â€Å"the soul is inseparable from its body, or at any rate that certain parts of it are (if it has parts) for the actuality of some of them is nothing but the actualities of their bodily parts†. (Aristotle, Book II, 413a). He argues further that â€Å"body cannot be the actuality of the soul; it is the soul which is the actuality of a certain kind of body. Hence the soul cannot be without a body, while it cannot be a body; it is not a body but something relative to a body. That is why it is in a body and a body of a definite kind†. (Book I, 421a). It can be deduced then that soul and the body are inseparable with each other. It is because the essence of both their existence lies in the interdependency of their telos – the soul actualizing the potential life in the body while the body providing an entity for the soul to actualize itself in the material world. Since the soul is the actuality of natural body, then naturally it would have certain functions which it can actualize. Aristotle has identified these functions to be the following: (1. ) powers of self-nutrition or the nutritive function; (2. powers of sensation which includes the sensory and appetitive function; (3. ) the power of movement and rest or the locomotive function and (4. ) the power of thinking. With these functions, he posited a psychic power of hierarchy. He claimed that of the psychic powers mentioned above, some kinds of beings posses all of these, some possess less than all while others posses only one. As such, evidently, the plants possess the p ower of self-nutrition wherein they can grow up or down and increase or decrease in all direction as long they can find nutrients in the soil. It is through their own means that they continue tolive. Even though the plants possess only one function of the soul, it is a great wonder how they continuously subsist on their own. Next is the power of sensation, which is possessed by all animals. All animals possessed the power of sensation because they all have the primary form of sense, which is touch. Aristotle defended and further elaborated this notion in de Anima. To wit: if any order of living things has the sensory, it must also have the appetitive; for appetite is the genus of which desire, passion, and wish are the species; now all animals have one sense at least, viz. ouch, and whatever has a sense has the capacity for pleasure and pain and therefore has pleasant and painful objects present to it, and wherever these are present, there is desire, for desire is just appetition of what is pleasant. (BookII, 414b) From the arguments stated above, it can be evidently inferred not just how Aristotle proven that all animals possess at least one sense, the touch, but also how he sci entifically deduced that all animals by virtue of their sensory function, possess appetitive function, too. From all these animals, there are some which possessed the power of locomotion, advancing them to a higher stratum. These are animals which can execute any kind of movements together with the capacity to halt such movement. Lastly, the human beings possessed all of the above-mentioned functions placing them on the top of the hierarchy. They posses the power of thinking, which is the essential feature of the human beings and which separates them apart from all other species. Analyzing the theoretical framework Aristotle succumbed to, it can be construed then that for him every being has a soul. This is evidently manifested in his attempt to prove the groundings of his epistemology extending his claim to the psychic hierarchy wherein he posited that every kind of living thing – any entity for that matter possesses certain function/s of the soul It should be put in mind, however, that even Aristotle posited the different functions of the soul; they are in essence, inseparable. An example of this is the function of nutrition (by eating) which human beings in particular do in order to properly and clearly think. The latter being also a function of the soul. Evidently, every function of the soul is interconnected with each other especially in the case of the Homo sapiens, who possessed all the enumerated functions of the soul. Aristotle notions of intellect can be rooted in his conception of knowledge – in his epistemology. It is from his conception of knowledge arises his other assertions on how he views the world. It is common sensical then to claim that his conception of the mind or any other things transcending from their spatio-temporal existence, his metaphysics, is grounded on his epistemology. As such, it is with utmost importance to first answer how Aristotle regards the nature of knowledge and how does one able to acquire knowledge so as to provide an answer on his notion of intellect. Knowledge for him can only be found within the material world – that is things, which are intelligible by senses. It is then through our experience with this objects in their spatio-temporal existence that we come to know them. He mentioned the processes of how we can arrive to know these objects – by perception, discrimination and thinking. By perception here, I mean the process of how our senses operate to recognize things in the material word. Discrimination then comes simultaneous with perception in order to give a concrete description of the thing being perceived. In example, upon the perception of a certain plant, we can able to distinguish its structure and other ontical features as the mind started to categorized. As a corollary, we arrived at the conclusion that what we perceived is indeed a plant. From there, we judged that what we perceived is indeed a plant and hence, arriving in the state of thinking. It can be deduced then that through thinking, one can able to comprehend the ontical features of an object and by virtue one’s reason, its primary essence. By primary essence, I mean the telos or the end itself of a thing. Since reason for Aristotle is innate in human beings so is intellect. It is because for Aristotle, reason is an essential property of the mind – that is of the intellect. If that is the case, then reason for Aristotle is relatively tantamount to the intellect. Husserl, on the other hand regarded the process of intuition as the first level of cognition wherein the objects are grasp in its original thru experience. This is also the case when one is cognizing objects of mere representations which includes but not limited to pictorial intuitions and any means of symbolic indications. To wit, experiencing is consciousness that intuits something and values it to be actual; experiencing is intrinsically characterized as consciousness of the natural object in question and of it as the original: there is consciousness of the original as being there â€Å"in person. The same thing can be expressed by saying that objects would be nothing at all for the cognizing subject if they did not â€Å"appear† to him, if he had of them no â€Å"phenomenon. † Here, therefore, â€Å"phenomenon† signifies a certain content that intrinsically inhabits the intuitive consciousness in question and is the substrate for its actuality valuation. (Husserl, p. 3) It is only but logical to infer that experience plays a vital role in the cognition of a certain object. As such, it is only upon experience, can one theorized and moved to a higher level of cognition. A thing must first be intuited before one can theorize about them. And after theorizing, comes the process of reflection. Evidently, both Aristotle and Husserl believed in the value of experience in which the former calls perception and the latter intuition. From these processes arises higher forms of cognition wherein the end result for Aristotle is thinking through the use of reason while for Husserl, it is pure reflection as a result of phenomenology. It is then with utmost importance to first clarify, what does Husserl meant by intellect and Ego. As such, in what process does a person uses his intellect. Furthermore, what is the difference of reflection from pure reflection and of the empirical Ego to the transcendental Ego? Also, one should answer the question â€Å"what is phenomenology? † and â€Å"why it is only through this process one can arrive at pure reflection? † For Husserl, intellect is identical with consciousness as Ego is identical to Self. As such, when one speaks of intellect, one is referring to consciousness and vice-versa. Such is also the case with the Ego and the Self. Reflection is the process wherein one is looking not towards the act of reflection itself but rather in the direction of the objects one is conscious of. As such, one is absorbed in reflecting how these objects exist rather than asking how they come into being or essentially, enquiring on their primordial existence. If the consciousness is moving towards this kind of reflection, then the Ego is only in his/her ontical (empirical) status. Pure reflection, on the other hand, is the process wherein the consciousness is reflecting his consciousness – that is the act of reflection per se. This is the case wherein the Ego transcends from his ontical stage by describing the events i. e. relating, referring, combining, et al in his consciousness. And this can only be done thru the process of phenomenology. What is phenomenology then? Phenomenology is defined as the science of consciousness. (Husserl, p. 5) It is the process of describing the things and events themselves in their primordial sense through the use of phenomenological reduction. Phenomenological reduction then is the process wherein one suspends his/her preconceived notion of things in order to objectively describe the objects and events as what it appears to them. It only thru this process that we can arrive at pure reflection because this is the only method wherein objects and events are describe as themselves without concurring to any established principle or assumption. Evidently, Aristotle’s notion of intellect and Husserl’s notion of Ego posited the strength of mind in general – transcending from space and time. If that is the case, then the conception of a person is not only confined within the physical realm – that is he can do things beyond the limit of his physical existence in his journey to unravel the primordial existence of objects and any discipline for that matter. However, what sets them apart from each other is their notion on how one can really grasp the ontological state of an object or in the words of Kant –their intentionality. Aristotle believed that one can only know the ontological state of a thing by referring to its primary essence, its telos as the context clue in able to grasp the object’s primary essence. For Husserl, on the other hand, it is only through the use of phenomenological method can one comprehend the ontological state of objects. In Being and Time, Heidegger attempted to know the meaning of a Being – that is the Dasein, by starting to ask and redefine the fundamental question of â€Å"What is a Being? † He further continued this method by asking the ontological question of Being – that only a being can know his Being because he is consciousness to his Being by his being. His starting point is the fact that a being is a Being-in-the-World. He is a being situated in this world. As such, it is only him who can know his being by virtue of his ontic-ontological character. If that is the case, then it is only him who can determine his possibilities by virtue of being a spatio-temporal entity. Since no other entities can determine his possibilities as a being conscious of his existence, then the Dasein solely can ascertain his existentiall. It can be deduced then that the task of Dasein is to transcend to his existentiell in order to arrive at his ontological status. He can only do this by maximizing his possibilities to know himself thru the things which are ready-at-hand – things which can help him to reveal his being to him. It should be kept in mind that this process of knowing the Dasein does not go in hermeneutic circles rather on a back and forth condition Dasein as a spatio-temporal entity is facing a hard time to know his being because there is a tendency that he might be too absorb in his world or fall. Yet what Heidegger wants to emphasize is that he as a Dasein should not conceive his being as a spatio-temporal entity an encumbrance to his Being. It is because it is only through this world he can have his possibilities. This separates him from other entities and makes him a Dasein. Evidently, Heidegger’s notion of Dasein greatly gives importance to the relationship of the Being and the world which is also apparent in Aristotle notion of intellect and Husserl’s notion of Ego. However, what separates the former from the latter is that it focused on providing an answer on how one can transcend to his facticity in order to ontologically know his Being. The latter, on the other hand, focuses in discovering the essence and the ontological existence of the objects in the material world. Transcendental phenomenology is defined in general as the study of essence. It designates two things: a new kind of descriptive method which made a breakthrough in philosophy at the turn of the century, and an a priori science derived from it; a science which is intended to supply the basic instrument for a rigorously scientific philosophy and, in its consequent application, to make possible a methodical reform of all the sciences. (Husserl, p. 15) Essentially, transcendental phenomenology then is a description of phenomena. Husserl, then, laid down the method to achieve the objective of reforming all the sciences. The first step is the use of phenomenological epoche or reduction or bracketing wherein one suspends or take away all his/her biases and prejudices in order to â€Å"objectively describe† a phenomena. By doing this, we can arrive at a universal description of a phenomena. This will be followed by the compare and contrast method which one will have to undertake in order to arrive at the pure data of things. It appears then that by suspending one’s judgment and undergoing the intersubjectivity test, we can arrive at the â€Å"pure data of things†. In relation to this, Husserl claims that this method should be followed by all sciences in order to answer their primordial condition. It is held that sciences cannot escape their dogmas because it fails to question how they come to be. What they are just doing is a mere adaptation of established principles proven in the past to be true. Since these established principles were proven in the past to be true, scientists or people who work in the sciences do not make any attempt to further verify the truthfulness of their established principles – that is how and why is it the case that such principles were held to be true. For indisputably, things cannot just come into being without any rationalization, scientific explanation for that matter. Sciences have constructed ready-made answers to all things – their nature, existence, feature, et al; grounded on the preconceived notion that sciences have already provided sufficient answers to the primitiveness of these objects. While sciences are busy in explaining these things [the ready-made answers], they failed to realized that they were not able to arrived at the Isness of these objects, on how they come into being. However, since the sciences had already deceived the people, that in the past, it already provided sufficient answers to the primordial existence of things, it appears then they are seemingly contented and satisfied by what the sciences have achieved. This is what phenomenology wants to deconstruct – it wanted to create a paradigm shift by destroying the â€Å"tradition† institutionalized by science and overcoming relativism and subjectivism by the use of phenomenological reduction. From these, one can arrive at the pure data of consciousness. It is in this sense, that phenomenology becomes transcendental. Phenomenology is different from descriptive psychology because it draws upon pure reflection exclusively, and pure reflection excludes, as such, every type of external experience and therefore precludes any co positing of objects alien to consciousness. (Husserl, p. 7) Descriptive psychology then does not depend upon pure reflection exclusively; it needs psychological experiencing which would result to the reflection of the external experience. As such, consciousness itself becomes something transcendent, becomes an event in that spatial world which appears, by virtue of consciousness, to be transcendent. (Husserl, p. 7) It can be inferred then that phenomenology focuses solely on the consciousness per se of a being making it the science of consciousness while descriptive psychology focuses on the consciousness of a being in his psychic experiences. Transcendental idealism states that â€Å"everything intuited in space and time, and therefore all objects of any experience possible to us, are nothing but appearances, that is, mere representations which, in the manner in which they are represented, as extended beings or as series of alterations, have no independent existence outside our thoughts. † (Kant, p. 1) As such, it posits that one cannot have the knowledge of the realm beyond the empirical – that is one cannot experience objects outside space and time. It is because the mind as Kant argues having certain constraints [in reference to space and time] – can only grasp the noesis of the object but not its noumena – the object’s intentionality. It can be inferred then that transcendental idealism’s fundamental assertions lies on two grounds: first, objects by themselves exudes intentionality; and secondly, we can never know their intentionality [or noumena] because our mind can only grasp the noesis or what is appearing to us. Phenomenology believes on Kant’s first claim that indeed objects have their own intentionality but vies the second assertion. As such, its emergence as a domain of study in philosophy is grounded on its thrust to prove that indeed the mind can know the noumena of objects. Phenomenology believes that this can be done using eidetic reductionism proving to all that the mind can transcend beyond the physical realm – beyond space and time. Essentially, all the philosophies which were tackled in this paper seek to explain and interpret the world – including the objects within it and the beings living in it; from the primordial existence of things up to the authentication of one’s Being.