What Are the Qualities That an Ideal Person Should Cultivate, Possess Essay Example for Free

What Are the Qualities That an Ideal Person Should Cultivate, Possess Essay 1. Introduction In this paper, I will discuss what qualities should be cultivated, possessed, and practiced for an ideal person according to Confucius. Although Confucius regards humanness, wisdom, and courage as the basic threefold towards being a junzi (superior man/ideal person, ), there has been an ongoing disagreement among scholars regarding the qualities that are needed to become an ideal person or a junzi. I shall accomplish my purpose by first providing a basic background of information on the topic, then identifying two conflicting interpretations of the qualities that are required by Hosung Ahn and Ha Poong Kim, adding my own critical response, and lastly offering my resolution using Antonio S. Cua’s interpretation on the topic. I will use Confucian Analects (1895) by James Legge as my primary source, along with â€Å"Junzi as a Tragic Person: A Self Psychological Interpretation of the Analects† (Ahn, 2008), â€Å"Confucius’s Aesthetic Concept of Noble Man: Beyond Moralism† (Ha, 2006), and â€Å"Virtues of Junzi† (Cua, 2007) as my secondary sources. 2. Background Information According to Chinese tradition, Confucius is one of the most outstanding thinker, political figure, educator, philosopher, and the founder of the Ru (? ) School of Chinese thought. Our textbook â€Å"The Eastern Paths to Philosophic Self-Enlightenment: An introduction to Eastern Philosophies† (2002) written by Professor Phan points out that Confucius’s thoughts are preserved in the Lunyu ( ) or the Analects, which is one of the Four Books. It is worth noting that the Analects was not written by Master Kong Zi (Confucius, ) himself, but complied by his close disciples when they recollected his â€Å"sayings† after Confucius’s death. Defined by Stanford Encyclopedia of Philosophy, Confucius’s teachings create the foundation on most of subsequent Chinese speculation on the education and comportment of the junzi ( ), and how such an individual should live his life, interact with others, and the types of society and government in which he should participate. On one hand, in 14:20, the Master said, â€Å"The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold; he is free from fear. † While on the other hand, scholars have attempted to interpret the qualities of junzi differently. In the next section, I shall examine the conflicting interpretations of Ahn and Kim. 3. First Interpretation by Hosung Ahn A. Background on Confucianism and Psychological Connotations of Junzi In Ahn’s article, he provides historical background information on Confucianism being the most efficient ideological means of medieval and modern authoritarian governments in China and Korea (Ahn, 2008). Yet, Ahn argues that in the course of quoting Weber (1968), Confucianism and Daoism could not be introduced into modern capitalism due to their â€Å"thisworldliness. † Ahn depicts Confucianism as one of the major hindrances in the road toward modernization and industrialization and considers Confucius as a stubborn and conservative moralist whose ethical codes were oppressive. By introducing Heinz Kohut, an Austrian-born American psychoanalyst, Ahn compares Kohutian psychoanalysis such as self-psychology with Confucianism’s ideal person in the Analects. Ahn provides the basic background information in the purpose of identifying Confucianism as being neither sophisticated nor systematized; yet, Ahn suggests that the Analects could be interpreted as a pre-psychoanalytic self-psychology owing to the abundant self psychological insights in the Analects. Ahn then defines junzi as â€Å"a prince literally and a gentleman ordinarily,† and that in Confucianism, â€Å"a junzi is a noble person who attempts to actualize Confucian cardinal virtues in concrete human relationships at any cost. A junzi has often been considered a conformist or a conservative† (Ahn, 2008). Furthermore, Ahn states that Confucianism being established as an ethical and political orthodoxy in Korea was a rigid and authoritarian formalistic, and of which courtesy, rituals, and humanity were the fundamental standards of being a junzi (see Shun 2002). B. Ahn’s Thesis In this article, Ahn (2008) specifically points out that â€Å"a junzi is a tragic person in the Kohutian sense. Like a tragic person, a junzi follows his or her ideals with values deeply anchored in oneself even at the expense of one’s death. † Ahn thinks the most important standards of being a junzi are courtesy and rituals; he states that, â€Å"Confucius himself severely criticizes the externalized beauty and grandeur without the internalized quality of character† (Ahn, 2008). Most importantly, Ahn addresses that the core characteristic of the Kohutian tragic person is almost identically expressed in the Analects: humanity (ren, ? ), which is the ultimate virtue of Confucianism and that a junzi would rather die than giving up his or her ideals and values; which Ahn refers to as strikingly similar to Kohut’s definition of a tragic person. In terms of Ahn’s arguments for supporting his claim, he brings out the topic of xiaoren (small man, ) and defines it as â€Å"those whose ideals and values are superficially situated on the psyche as compared to junzi in the Analects† (Ahn, 2008). Ahn then identifies the difference between a xiaoren and a junzi employing Confucius’s saying, â€Å"The gentleman (junzi) is conversant with righteousness; the small man (xiaoren) is conversant with profit† (Analects, 4. 16). Ahn points out that because a xiaoren focus on what is beneficial to him or her only, he or she cannot but be vulnerable to the external vicissitudes. Similarly, according to Kohut, a xiaoren would â€Å"quickly and opportunistically adjust his or her convictions under the influence of external pressures† (cited in Ahn, 2008); whereas a junzi is determined to â€Å"adhere to the good (Way) until death† (Analects, 8. 13). Ahn then considers this determination as courage, and he quotes Kohut (1985) that â€Å"The culminate peace (in his death) achieved by the hero is†¦the ultimate ascendancy of a firm and life-affirming self† (p. 27). Ahn further proves that Confucius has expressed the same idea through: â€Å"If a man in the morning hears the right way, he may die in the evening without regret† (Analects, 4. 8). Thus, Hosung Ahn summarizes that a junzi, according to Confucius, is a person who searches for â€Å"the achievement of a psychological synthesis at all costs† (Ahn, 2008). In other words, Hosung Ahn interprets that Confucius thinks the quality an ideal person should cultivate, possess, and practice is the spirit of achieving a psychological synthesis or preserving his or her ideals and values at all costs. 4. Second Interpretation by Ha Poong Kim A. Background on Aesthetic Concept of a Noble Man In Kim’s article, he provides historical background information of the Analects being narrowly and moralistically interpreted. Kim points out that Confucius’s remarks such as from â€Å"the Book of Songs and Music† are commonly given an ethical meaning owing to the tradition of Confucius’s key term ren (humanness, ? ) as being an ethical term. Through offering a historical basis as a foundation, Kim attempts to broaden Confucius’s humanistic interpretation of ren as humanness or the human spirit. In details, Kim (2006) addresses that â€Å"while the word ren only rarely occurs in the pre-Confucian literature, it is used in works such as the Songs and the (Book of) History, essentially as a synonym of ren. † To demonstrate that Confucius’s teaching ren for the first time as the supreme principle of human existence and that Confucius is the discoverer of the human spirit in Chinese civilization, Kim introduces and explains other meanings and definitions of ren used in other Confucius or Mencius materials. Also, Ha Poong Kim offers the background information of â€Å"one-dimensional image of the Confucian junzi as a rigid moralist, a man whose distinguishing mark is just a fastidious observance of li (rites, ? )† (Kim, 2006). With all the background information and explanation provided by Kim, he expresses the fact that some of Confucius’s sayings in the Analects are purely aesthetic and any attempt to moralistically interpret them distorts their meanings. B. Kim’s Thesis Kim (2006) agrees with the normativity of Confucius’s concept of ren, yet he argues that the ground of its normativity is fundamentally aesthetic. In supporting his claim, Kim applies Confucius’s teaching: â€Å"Recognize beauty in abiding in ren. If one chooses not to stay in ren, how can one be considered to have attained wisdom? † (Analects, 4:1) Kim interprets this saying as Confucius stressing the recognition of the beauty of ren as a necessary condition of human wisdom, which is equivalent to the awareness of the human spirit. Kim defines this recognition as an aesthetic awareness. Then, through applying Confucius’s saying: â€Å"To become a junzi Ru (noble scholar, ), not a xiaoren Ru (common scholar, )† (Analects, 6:11); Kim points out the difference between a junzi and a xiaoren ultimately comes from the noble man’s awareness of the beauty of ren, which the small man (xiaoren) lacks. Kim explains that since a junzi has this aesthetic sensibility of humanness, he naturally desires, loves, and delights in ren and every manifestation of it. For the purpose of backing up Kim’s claim, he states Confucius believes that by studying the Songs, one would be best awakened, which then explains why Confucius repeatedly urges his pupils to study the Songs. Kim argues that Confucius’s teaching is to help the students become a junzi, who is a lover of ren, through arousing humanness that is obtained through the study of music. In this particular main argument, Kim (2006) summarizes that â€Å"for Confucius’s spiritual awakening, specifically the aesthetic awakening to ren, is the presupposition of the education of junzi. Without this wakening, the learner or scholar will remain a xiaoren Ru, no matter how well versed he may be in ritual subjects, and regardless of how blameless he may be in his ethical conduct. † Next, Kim offers another important argument that during Confucius’s years of wandering from state to state in search of a good ruler, he rarely parted with his lute. Sima Qian, an Ancient Chinese historian, revealed that once, surrounded by two hostile armies, Confucius and his disciples ran out of provisions in the wilderness between the states of Chen and Cai. With some of his disciples falling ill and being unable to get up, Confucius calmly continued singing songs and plucking his lute. Kim regards Confucius’s act as a man capable of forgetting everything else while enjoying music. Thus, in Kim’s point of view, what fundamentally separates Confucius’s junzi from the rest of humanity is the junzi’s aesthetic sensibility to ren. In other words, Kim believes that according to Confucius, the quality a junzi should cultivate, possess, and practice is the aesthetic awareness. Nevertheless, Kim mentions that through stressing the junzi as an aesthetic man, he is not denying a junzi’s many-sidedness. 5. Critique I agree with Hosung Ahn’s claim regarding junzi as a noble person who attempts to actualize Confucian cardinal virtues, and that courtesy, rituals, humanness, and courage are important criterions of becoming a junzi. Moreover, I agree with Ahn’s claim that a junzi would follow his or her ideals and values deeply anchored in oneself even at the expensed of death. However, I strongly disagree with Ahn’s opinion of Confucius’s teaching or his classification of a junzi as a tragic person. In my point of view, Ahn has made an inaccurate interpretation of one Confucius’s saying from the Analects. In 4:8, Confucius teaches that â€Å"If a man in the morning hear(s) the right way, he may die in the evening without regret. † Ahn interprets this saying as Confucius’s advocating of a junzi who must search for â€Å"achievements of a psychological synthesis at all costs† (Ahn, 2008), and this remarkably resembles a tragic person. As the exercise we conducted in our philosophy class on textual hermeneutics of the Confucian Dao in the Analects, this Confucius’s saying represents the importance of the Dao (way, ? ); which according to Confucius, with the experience of hearing the Dao, one could die without regrets afterwards. Thus, this person or this junzi would be a happy person since he contains the very important factor â€Å"Dao†, and that he is absolutely not a tragic person as Hosung Ahn considers as. In terms of Ha Poong Kim’s interpretation of a junzi, I agree with Kim regarding the fact that Confucius repeatedly urges his disciples to study the Songs and Music because it would indeed help his pupils awaken and broaden their minds, enjoy the six arts, and commit to the Dao. I also agree with Kim that a junzi is many-sidedness. What I do not agree with Kim is his differentiation of a junzi and a xiaoren through aesthetic awareness. As I mentioned above, Kim (2006) summarizes in this particular main argument that â€Å"†¦without this wakening, the learning or scholar will remain a xiaoren Ru, no matter how well versed he may be in ritual subjects, and no matter how blameless he may be in his ethical conduct. † In my opinion, apart from pointing out Confucius advocates his pupils to study the Songs and Music, Kim has not given sufficient evidence to support this claim. He has not shown any Confucius’s teaching that could demonstrate the fundamental difference between a xiaoren’s and a junzi’s aesthetic awareness, but rather Kim provides claims simply from his own exploration of Confucius’s thoughts. To further prove that Kim’s interpretation is inaccurate, there are numerous examples of junzi lacking of musical talents and xiaoren being extremely talented in aesthetic. In my opinion, Confucius does believe that music could change one’s mind, adjust one’s mood, smooth one’s qi (energy) and etc. , but Confucius certainly does not identify a junzi from a xiaoren based on aesthetics. 6. Resolution: Interdependent and Dependent Virtues of Junzi According to Antonio S. Cua, junzi is a paradigmatic individual who sets the tone and quality of the life of ordinary moral agents, and a junzi is a person who embodies ren (humanness, ? ), yi (righteousness, ? ), li (rites, ?). In addition, unlike Ahn or Kim, Cua recognizes that except the basic, interdependent, and cardinal virtues of ren, yi, and li, a junzi also involves particular dependent virtues such as filiality (xiao, ? ), magnanimity (kuan, ? ), trustworthiness (xin, ? ), and courage (yong, ? ). Cua regards these as dependent virtues in the sense that their ethical significance depends on connection with the basic, interdependent, and cardinal virtues; and Antonio S. Cua further stresses that dependent virtues are not subordinate or logical derivatives of the basic virtues. In 14:30, the Master said, â€Å"The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear. † As we interpreted in class that according to Confucius, to become a junzi, one must be morally good, intellectually wise, and psychologically brave. In my point of view, I highly agree with Cua’s claim and I think although Confucius identifies humanness, wisdom, and courage as the superior man’s three core virtues, interdependent virtues and dependent virtues work together to form the junzi. To clarify, Antonio S. Cua borrows Xunzi’s distinction, a Chinese Confucian philosopher who lived during the Warring States Period and contributed to one of the Hundred Schools of Thought, the cardinal virtues ren, yi, and li are generic terms, and dependent virtues such as xiao, kuan, xin, yong are specified terms. In other words, â€Å"specified terms are terms that specify the concrete significance of the cardinal virtues in particular contexts of discourse† (Cua, 2007). To demonstrate further, in the Analects, we could find fragments of Confucius’s remarks that mention both cardinal virtues and dependent virtues in the same contexts. For example, â€Å"There were four things which the Master taught: letters (wen, ? ), ethics (xing, ? ), devotion of soul (zhong, ? ), and truthfulness (xin, ? ). † Confucius, The Analects, 7. 25 And in 14:28 we could find Confucius’s teaching of ren, zhi (wisdom, ? ), and yong (courage, ? ); in 3:19 li and zhong; in 13:4 li, yi, and xin and so on. For heuristic purposes, Cua regards dependent virtues as two different groups: supportive and constitutive virtues. Cua explains that the distinction between are that the former are â€Å"genial or helpful, though not necessary, to the development of the cardinal virtues such as ren, yi, and li;† whereas the latter, are those that are â€Å"both supportive and constitutive of the quality of the cardinal virtues actualized† (Cua, 2007). Also, depending on the character and temperament, a constitutive and supportive virtue varies, that is, what is merely a constitutive attribute in one person may be a supportive merit for another. Thus, Cua believes that Confucius’s idea of the junzi is flexible or adaptable, and I highly agree with him. To sum up, in my point of view, according to Confucius, what qualities a junzi should cultivate, possess, and practice is the unity of virtues that consists of ren, yi, and li as the basic cardinal virtues, and combining with other qualities such as xiao, yong, zhong, xin, kuan, etc. Depending on each different person and situation, the mapping of the virtues of junzi is in the distinction between basic, cardinal, interdependent and dependent, supportive and constitutive virtues, which may be referred to â€Å"the way of the superior man is unityfold. † 7. Conclusion On this paper, I provided background information of the topic; I discussed and dissected two interpretations made by Hosung Ahn and Ha Poong Kim. In response to Ahn’s and Kim’s argument, I have made a personal critique that a junzi is not a tragic person and that a junzi is not required to possess aesthetic awareness. I then offered my resolution along with employing Antonio S. Cua’s interpretation of this topic. In short, by presenting a map of junzi’s virtues that consists of both interdependent and dependent virtues; it reveals that the Confucius’s conception of junzi is a unity of virtues with flexibility. Works Cited Ahn, Hosung. Junzi as a Tragic Person: A Self Psychological Interpretation of the Analects. Pastoral Psychology, 57. 1/2 (2008): 101. Academic Search Premier. EBSCO. Web. 1 Apr. 2012. Confucius (Stanford Encyclopedia of Philosophy). Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, CSLI, Stanford University, 3 July 2002. Web. 1 May 2012. Cua, Antonio. Virtues of Junzi. Journal of Chinese Philosophy, 34 (2007): 125. Academic Search Premier. EBSCO. Web. 28 Mar. 2012 Kim, Ha Poong. Confuciuss Aesthetic Concept of Noble Man: Beyond Moralism. Asian Philosophy, 16. 2 (2006): 111. Academic Search Premier. EBSCO. Web. 28 Mar. 2012 Kohut, H (1985). Self psychology and the science of man. In Humanities and self psychology: Reflections on a new psychoanalytic approach (pp. 73-94). New York: Norton. Legge, James. Confucian Analects. In Vol. I of Chinese Classics. Oxford: Clarendon Press, 1895. Print. Phan, Cha? nh Co? ng. The Eastern paths to philosophic self-enlightenment: an introduction to Eastern philosophies. Dubuque, Iowa: Kendall/Hunt Pub. Co. , 2002. Print. Shun, K. -L. (2002). Ren ? and li ? in the Analects. In B. W. Van Norden (Ed. ), Confucius and the Analects: New essays (pp.53-72). New York: Oxford University Press. Weber, M. (1968). The religion of China (H. Gerth, Trans. ). New York: Free Press. [ 2 ]. The numbering of the book/chapter of a passage from the Analects follows James Legge’s in his translation of the text (1895). [ 3 ]. The cited phrase comes from The religion of China by Weber, M. [ 4 ]. Ren ? and li ? in the Analect. Confucius and the Analects written by K. Shun, as cited in Hosung Ahn’s article.

Leadership Styles Of Laissez Faire

Leadership Styles Of Laissez Faire Tata Steel completed its  £6.2 billion (US$12 billion) acquisition of Corus Group at a price of 608 pence per ordinary share in cash on 2 April 2007.The first set of financial results for Corus since becoming a subsidiary of Tata Steel were for the 15 months ending 31st March 2008. Consolidated Financial Highlights 2007-08* (1) How would you describe the Leadership and the leadership style of the company and its relationship with the leadership theories that you are familiar with. Leadership Every company has president, board chairman or leader. For the most ways we agree that someone individually needs to head our businesses and social institutions. The leader of any organization expectedly completes his role which is given by communicating the values of the organization he or she represents. Simply we can define leadership is the art of motivating a group of people to act towards achieving a common goal. 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By this way employees need to adopt the continuous improvement principal which starts with senior management. Under the leadership of senior management CI works through the whole organization. In this system strong communication skills are important among the departments. Corus carries out regular presentations to let the employees know that how CI is improving business. CI also uses written communication. Everyone is the part to play with continuous improvement. Corus employees contribute ideas for improving their working practices under the supervision of various CI groups. And every person knows very well how to make improvements. Empowerment is given to employees and managers help towards employees gives them the job satisfaction. Corus enjoys the benefits of becoming more profitable organization by reducing the cost, and securing high value orders and time saving operations. Continuous Improvement not only makes Corus more efficient but also provides many benefits to its external stakeholders. (2) In evaluating organisation culture, how would you describe the cultural philosophy of the organisation, its implication on the workforce and the organisation performances? Organizational culture refers to the underlining values, believes and principles, that serve as a foundation for the management system, management practices, and their behavior (Brown, 1995). Organizational culture deeply rooted into the structure and members of the organization. We can say organizational culture (generally) provides a framework or track for the organization to run smoothly to success and, if effective, provides its employees an opportunity to develop themselves, depending on the employees personal ambitions. Culture is the collection of traditions, values, policies, beliefs, and attitudes that constitutes a pervasive context for everything we do and think in an organisation. Culture could also be defined as the collective self-image and styles of an organisation; its shared values and beliefs, norms and symbols (The way we do things around here) The impact of organizational culture on workforce and organizational performance varied depends upon whether the organization has a culture strong or weak but there are some general things that apply on it many of the workers are spending more and more time at workplace which totally depends on the job. It is a common phenomenon that a happy worker is pretty productive and this is one of the good impacts on the organizations performance. A strong organization always focuses on the environment it creates should be encourage able, efficient and productive for employees which shows importance of the employees in the organization. Such things generally have best response from its employees and also good for them to achieve goals. We aim to balance the needs of our stakeholders by incorporating the principles of sustainability into all aspects of our business. Performance culture of Corus is based on four pillars and the aim of Corus is about the work of employees together for achieving t he business goals. The responsibility of each and every employee is corporate by giving the full support from bottom to top in accordance with the performance culture. Aspirational targets are where Corus challenges to understand the boundaries, set ambitions, and value added growth to delight customers by giving them maximum value together and to set the benchmark for the best performance. Corus keeps in mind safe workplace high ethical standards, communities, prevent harmful injuries and respects environment culture for the safety and social responsibility. Continuous improvement system is the uniformity of employees management system towards the best performance through teamwork to make organization profitable. Its motivation, coaching individual, develop talent and empowering the employees. Openness and transparency is about trust, spirit and cooperation throughout teamwork at all levels in any group of organization. This encourages database communication respect decisions and e ach other and inspires peace, passion and pride among the employees.

Poe’s The Black Cat and Hawthorn’s Young Goodman Brown Essay -- Young

Poe’s "The Black Cat" and Hawthorn’s "Young Goodman Brown" In "Young Goodman Brown," Hawthorne analyzes the Puritans’ consciousness and the hidden wickedness of their nature. He takes a naà ¯ve Puritan man and takes him on a journey into the dark forest to meet an old man whom we presume, is the devil. As the naà ¯ve Puritan embarks on his journey, his wife "Faith" kisses him good bye. The Puritan has an overwhelming feeling of guilt as he is entering the forest to meet with the Devil. He realized what he is doing was forbidden and none of his forefathers or fellow Puritans would ever commit such a sin. During his meeting with the Devil his naà ¯vetà © dissolves. He sees Deacon Gookin, his old catechism teacher, and other upstanding members of the community, whom he looked up to and feared, dancing around the Devil’s fire. He is told that the Devil has helped his father and Grandfather in years past. His innocence is completely destroyed when he sees his own wife Faith dancing around the Devils circle . He screams in agony: "My faith is gone. There is no good on earth; and sin is but a ...

Determination †A Learned Trait :: Personal Narrative Experience Essays

Determination – A Learned Trait For some odd reason, the Bolivian military has a tendency to make people grow up. I was almost 18 when I was recruited, but it seems like I wasn’t much more mature than a 13 year old teenager; not that I was much older. I really felt that the world was simply a game where everyone would try to make life easy for me; I thought everything kind of revolved around me. I was well educated and polite, but things like saying â€Å"sir† simply weren’t a part of my life style. The ability to serve others for nothing still hadn’t been born within me. Incredibly that changed, beginning from the very first day of training in the Bolivian Army. Probably one of the things that helped me grow up fast was the sudden departure from my parents and friends. All of the sudden I was alone in a world of loneliness, where my only comfort was the drill sergeant yelling his lungs out at me. It was never a good idea to let anyone know you were homesick, because the drill sergeant would order a â€Å"happy hug† where every single recruit would go squeeze you as hard as they can. The first couple of happy hugs weren’t all that bad, but after 80 of them, a persons ribs feel like they’ve been run over by a truck ten times! Indeed, learning determination, coordination, and punctuality with all the exercises are one of the most challenging times in the military. Those five o’clock morning jogs – rain or shine – made us realize that it is possible to continue doing something no matter what else was going on around us; that’s a valuable lesson to learn in life. We all learned rather quickly not to yawn early in the morning, because if we did the sergeant would order us to do the â€Å"alarm clock wake up†, where the guy in front would turn around and slaps the person behind him. Then that guy would turn around and slap the guy behind him. I still feel kind of sorry for the last guy in line; he never got to smack anyone! Indeed, it is quite an effective way to wake up the troops. Unfortunately, we also learned to not have

Argumentive Essay Against Euthanasia -- essays research papers

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H202 Decomposition

Hydrogen Peroxide Decomposition Reaction Kinetics Purpose: In this experiment, you will determine the rate law and activation energy for the iodide-catalyzed decomposition of hydrogen peroxide. Overview: The decomposition of hydrogen peroxide is catalyzed by iodide according to the following reaction: 2H2O2 (aq) [pic] 2H2O (l) + O2 (g) The speed of the reaction is determined from the reactants being consumed or from products that are being formed. This must be determined experimentally by measuring the rate of change in the concentration of one of the reactants or one of the products.The change of concentration can be measured by such physical properties such as the volume of a gas or color intensity of a solution. The rate may be expressed, for example, as moles per liter of product being formed per minute, milliliters of gas being produced per minute, or moles per liter of reactant being consumed per second. During this experiment, you will determine the rate of decomposition of hy drogen peroxide in the presence of a catalyst, iodide. The goal in this experiment is to deduce a rate law for the reaction, showing the dependence of the rate on the concentrations of H2O2 and I-.Your rate law will be of the form: -[pic]= k[H2O2]x[I-]y k is the reaction rate constant and depends only on temperature. x is the reaction order with respect to the hydrogen peroxide concentration and y is the reaction order with respect to the iodide ion concentration. Your objective is to determine the numerical values for the exponents x and y and rate constant, k. You will also study the effect of temperature on the reaction. Materials: 0. 25M KI solution 3% H2O2 solution distilled water 125mL or 250mL Erlenmeyer flask 50mL gas collection tube ring stand test tube clamp one-hole rubber stopper eaker water bath 50mL graduate cylinder 5 and 10 mL pipets thermometer Procedure: 1. Fill one beaker about half full with water. Fill the gas collection tube with water and invert into this beak er. Clamp the gas collection tube to the ring stand. You will use this to measure the volume of gas generated in the reaction. 2. Place the Erlenmeyer flask into a water bath. Fill the waterbath two thirds full of water. Record the temperature of the water. Cap the Erlenmeyer flask with a one-hole rubber stopper. Insert a short piece of glass tubing into the one-hole rubber stopper.If necessary, cut a piece of glass tubing and fire polish the ends. Connect one end of the rubber tubing to the glass tubing and insert the other end into the gas collection tube. You are now ready to start the reaction. 3. Remove the rubber stopper from the 50 mL flask. Add 10 mL of the 0. 25 M KI solution and 15 mL of distilled water to the flask. 4. Add 5 mL of 3% H2O2 to the Erlenmeyer flask. Swirl to mix the solutions and immediately replace the rubber stopper. Begin taking oxygen volume readings immediately. 5. Record the time and oxygen volume (mL) every ten seconds for 240 econds or 30mL (whicheve r comes first). Swirl the flask during the reaction to prevent the solution becoming super saturated with oxygen. 6. Repeat the experiment, using a clean flask, with10mL of the 0. 25-M KI solution and 10mL of distilled water, then adding 10 mL of the 3% H2O2. 7. Repeat the experiment again, this time using 20mL of the 0. 25-M KI solution and 5mL of distilled water, then adding 5 mL of the 3% H2O2. 8. Replace the water in the water bath containing the Erlenmeyer flask, with water that is 10-20(C warmer than previously used.Repeat the experiment using 10mL of 0. 25M KI, 15mL of distilled water and 5mL of the 3% H2O2. 9. For each of the three trials, plot the volume of oxygen in milliliters versus the time in seconds. Fit the data with the best-fit curve or straight line for each trial, ignoring the first sixty seconds of data. (Do not draw a line that connects point to point. ) 10. Calculate the slope (mL/sec) of each line. The slope of each line gives the rate of oxygen production in mL/seconds. 11. Use the slopes and the details from each trial to determine the reaction orders for the I- and H2O2.Note that the KI and H2O2 volume are proportional to their concentrations in the reaction solution. | |Slope (mL/sec) |KI |H2O2 | |Trial 1 | |10mL |5mL | |Trial 2 | |10mL |10mL | |Trial 3 | |20mL |5mL | 2. Calculate the rate constant, k, for the equation: -[pic]= k[H2O2]x[I-]y Substitute values for [H2O2], [I-], x,y and -[pic]/[pic]into the equation and solve for k. Use the reaction orders determined above for x and y. Using data from one of the trials, calculate the molarity of the H2O2 and I- in the reaction solution and the hydrogen peroxide disappearance rate. Use these values to substitute into the above equation. You can determine the hydrogen peroxide disappearance rate from the rate of oxygen production.Convert the rate of oxygen production to moles per second using PV=nRT. Remember to reduce the pressure of the oxygen by the water vapor pressure. Use stoichio metry to convert moles of oxygen to moles of hydrogen peroxide. Use the solution volume to convert the moles per second to molarity per second. Calculate the rate constant, k, to two significant digits. Be sure to include units. 13. Examine your results to determine the effect that temperature had on the reaction rate. 14.Calculate k for the higher temperature, and, using both k values determine the activation energy for this reaction[1]. Questions: 1. How would your calculated reaction rate constants and calculated activation energy have been affected if the nominally 3% hydrogen peroxide had a concentration of only 2%? 2. How would your results have been affected if extra water had accidentally been added to the reaction mixture? 3. If you do not agitate the reaction solution, it can become supersaturated with oxygen. How would this affect your results? . If you had been able to directly determine the concentration of hydrogen peroxide in the reaction solution, you would have been able to graph the concentration versus time. What would that graph look like? 5. If you had been able to directly determine the concentration of iodide in the reaction solution you would have been able to graph its concentration versus time. What would that graph look like? 6. What would you graph versus time to determine the reaction rate constant? How would you calculate k from the graph? dapted from a lab at Occidental College http://departments. oxy. edu/tops/Kinetics/kinetics. pdf ———————– [1] Activation energy, Ea, is related to the reaction rate constant, k, by the Arrhenius equation: k=Ae-Ea/RT. R is the ideal gas constant, 8. 314510 J/(K†¢mol). A is the frequency factor with units of L/mol†¢s, and is related to the fraction of collisions that have the correct geometry. The activation energy can be determined using reaction rate constants from two different temperatures using the Arrhenius Equation rearranged as: ln k2 – ln k1 = – [pic]

Develop positive relationships Essay

You Assessor get out let out these Standards in your place of sour. Why is having a peremptory kin with kidskinren and young pile alpha1.1 Working with children requires us to progress to relationships with them quickly, simply also in ship bottomal that be professional. Building and retaining positive relationships- the lumber of relationships that we suck up with children and young tribe has a huge effect on the commission in which we atomic number 50 croak with them. decreed relationships with children and young people is of the essence(p) because when children emotional state promiscuous with us they burn down pick much easily from their p bents, children are more than seeming to participate in the blowout and learnedness activities if they are secure emotionally, when children assimilate strong relationships, they are less likely to show unwanted behaviour as we tolerate recognise and meet their posits, childrens voice communication develo ps more quickly because they recover comfort adequate to(p) conferenceing to us, practiti oners can plan more accurately as they understand childrens tuition postulates and sock their interests, practitioners are able to serve to children more in effect because they can recognise their expressions and emotions. Explain how you found and maintain positive relationships with children and young people1.1 communication legally- one of the most important aspects of book a relationship is to find slip management of communicating effectively. Communication is not bonnie about words it is also about our facial expressions, body language and gestures. Identifying and screen out out conflicts and disagreements- groups of children, like adults will stick disagreements. As children become older these can become more serious and are not simply squabbles. In indian lodge for children and young people to trust us, it is important that we can identify difficulties and help them whe resoever possible to find ways by them. It is important that children and young people behold our way of doing this as fair. Being coherent and fair- children and young people rely on us. This intend that it is essential daytimelight subsequently day we are concordant. Consistency means not just keeping behavioral boundaries in place, but also counterbalance sure that we do not charter significant mood swings, for example, one day been excitable and funny and the next beingness quiet and withdrawn. Children also need to know that we will be fair with them. We will listen to what they pose to say originally jumping to conclusions and we will try to make sure that their needfully are victorious into consideration.Fairness is also round issue that adults need as well. Parents will want to see that the way their family is being treated is comparable with others, mend staff members need to feel that their work place is a fair one where everyone is expected to pull their weight. Showing evaluate and best manners- children and young people will need to receive respect and courtesy from us in crop that they can track d deliver these skills to others. From the earliest age we should be utilise markers of respect in English such as saying please and convey you. We should always speak to children and young people using voice tones that are untoughened and courteous. Principles of relationship building . communicating effectively . identifying and sorting out conflicts and disagreements . being consistent and fair . showing respect and courtesy . valuing and respecting individuals . keeping promises and honouring commitments . monitoring impact of own behaviour on others . keeping confidentiality as appropriate . recognising and responding appropriately to the power lay down underpinning relationships Babies for instance, they need comfort and bonding clip with their key person. Spending era with a baby not only playing, but simple gestures as cuddling, rocking, soothing and singing.Also, when you are changing their nappy or provide them. This time is precious as you have direct contact with the child. You can talk and show affection by do faces, by touch and laughing. It is important to build them eye contact. This time is sometimes more important than planned activities. Toddlers also need the same comfort of cuddles and taking time to just talk to them and again depart them eye contact and particular(prenominal) moments that make them feel individual which can be sometimes lost in a setting with more than one child. It is important to be consistent with routines and discipline so that a child can feel safe and secure. Also, to keep promises. If a child is promised that tomorrow or later that day we can read a special book that they have bought with them, then we must(prenominal) do so. Explain why it is important to have a positive relationship with the people involved in the care of children and young people 2 .1 The professional and positive relationships we develop will ensure that good communication is possible in order to support the needs of children and their families. Where we do not have strong relationships, on that point is a danger that information may be passed inaccurately or that it is withheld because we may not be not trusted.This Has to be interpreted seriously as, over the past some year, some child deathshave occurred because people caring for children have not worked right together where parents are concerned, it is essential that we build positive relationships so that we can work closely together to benefit there child in a word form of ways. This should include settling the child in, overlap discipline information and also learning about childrens interests. Benefits of positive relationships .information can be shared quickly between adults .children are given consistent care .childrens interests and needs are identify .plans for childrens care and schooling are more effective . childrens wellbeing can be properly monitored . skills and ideas can be shared Evaluate your strengths and forte with building relationships with children and young people.1.3 The great thing about children and young people is they are all different. This means that we need to change the way in which we approach and decease with them according to their age/stage of development needs and personality. Not so commodious ago some adults working with cardinal children of exactly the same age would have expected them to respond in interchangeable ways, and a child who did not respond as the adult expected qualification have been seen as shy, sullen or even difficult. Today it is appreciated that it is more appropriate for the adults to change the way in which they work, rather than condemn the child. An important scratch point is therefor to consider how effective our relationships with children and young people are. Interestingly some tell-tale indicators o f the strength of our relationships with children and young people can be seen through some familiar activities.