Business and Virtue Ethics Essay Example for Free

Business and Virtue Ethics Essay Abstract For the purposes of this assignment we will analyze the Mattel case and discuss the actions of the company regarding the behavior and actions in conjunction with the Global Manufacturing Process that was implemented. Breaches of the two business ethics elements of integrity and egoism will be assessed. Within the discussion I have identified the virtues prudence, justice, fidelity, and courage that were largely violated by the Mattel organization and how it affected the employees of Mattel. We will discuss the implications of virtue, deontological, and utilitarian ethics regarding their potential usefulness in evaluation of the Mattel case. Introduction Mattel’s concept of Global Manufacturing Principles (GMP) was not a novel concept. The many forms of GMP including International Organization for Standardization (ISO) and Good Manufacturing Practices (GMP) have been around for decades and have worked to insure that specific industries are held to a standard that is industry wide. ISO’s model is â€Å"Say what you do, and do what you say†. When a company endeavors to become ISO qualified, it is required to document every activity (as a standard operating procedure, SOP) that occurs within the company and adhere to that process without deviation. ISO qualified companies are always subject to audit by other ISO registered companies and is initially audited by four such companies in order to acquire certification. Having been directly involved with ISO implementation at a former employer that supplied fasteners for manufacturing, I am fully aware of how involved the certification is. The company SOP was over 1000 pages. Additionally, another ISO company can and will come in and audit your company prior to electing to conduct business with your company. In some instances, ISO qualification is not enough to be awarded the business. The nutrition industry also adheres to the Good Manufacturing Practices, of which I was required to be certified in every year. Each department of the nutritional company I worked for had its own GMP standards that we were to adhere implicitly. The nutrition industry, while not regulated by the FDA, is controlled indirectly by the FDA. GMP is an FDA requirement. Having worked in two industries where the concept is not only expected, but required in some instances; I was not impressed by the fact that Mattel implemented GMP of their own volition for the sole purpose to improve public perception after misconduct was exposed by the media. Business Ethics Issue The one word that I found that resonates throughout the article, whether spoken or implied, is â€Å"integrity†. The incoming CEO stated that Mattel would behave in all actions with â€Å"unwavering integrity† and that the company’s commitment to the GMP remained unequivocal and undiminished. (Sethi, Shapiro, Emelianova, pg.490) Ironically, I identify the most noticeable and important business ethics issue as just that; a lack of integrity. Merriam Webster defines integrity as â€Å"the firm adherence to a code of especially moral value, the quality or sate of being complete or undivided, and the quality of being honest or fair. Mattel exhibited none of these traits insofar as where their GMP’s were concerned. In fact, there were numerous infractions regarding the non-enforcement of their GMP’s across the board in the Asia and Mexico based manufacturing facilities. The second ethics issue I identified was narcissism. Mattel implemented this GMP program with the attitude of ‘look at what we’re doing’ but with minimal effort to ensure the success of the program. According to Duchon and Drake (2009) extreme narcissistic organizations will establish these formal ethics programs but will not have much effect on hindering unethical behaviors. This was evident in that the supervisors at the factories knew what they were supposed to be doing; but found ways to circumvent the system and there were no reprisals as a result of their nonconformance. Ultimately, it was a program of words and not deeds. Three Virtues Prudence â€Å"Careful good judgment that allows someone to avoid danger or risks. † (M-W, 2013) In my opinion, a great deal of misfortune and hardship could have been avoided if Mattel would have practiced a modicum of prudence before ever moving their manufacturing to Asia. In a perfect world, and especially in a modern world we do not expect children to work. However, when dealing with underdeveloped countries; it is normal for children to work in conditions that would be an affront to any American’s moral nature having abandoned child labor decades ago. If Mattel had done due diligence, they would have known that the facility in Indonesia was operating in an unacceptable manner (Sethi, et al. pg. 486) and could have implemented working conditions and requirements from the get-go. Then the exposure by the media would have never been an issue. I have no doubt that the draw of paying lower wages and increased productivity was the catalyst to overlook the conditions in those overseas factories. Justice â€Å"The quality of being just, impartial, or fair. Conformity to truth, fact, or reason. † (M-W, 2013) The concept of justice was completely lost on Mattel. While the implementation of the GMP program was comprehensive; the execution and enforcement was unconscionable. The last paragraph of the GMP, exhibit 1 says that if â€Å"Mattel determines that any of its manufacturing facilities or vendors violate these principles, we may either terminate our business relationship or require that facility to take corrective action. If corrective action is advised and not taken, Mattel will immediately terminate current production and suspend placement of future orders. †(Sethi, et al.pg. 487). However, when audits were performed; the facilities were rife with infractions but there was no follow through when corrective actions were required. The facilities were allowed to continue to operate unhindered. Astonishingly, the 20 plus companies that were not owned by Mattel were allowed to operate without any disciplinary actions imposed by Mattel for infractions if any auditing was conducted at all. Considering the fact that both Mattel owned and vendor factories employ some hundred thousand plus employees; Mattel’s actions were nowhere near impartial, fair, or conforming to fact or reason. Fidelity â€Å"Quality or state of being faithful, accuracy in details. †(M-W, 2013) For this virtue, I am concentrating on the act of being faithful to the employees. Whether or not the GMPs were self-imposed or not, Mattel had an obligation to the people it employs. Throughout the article, it was found during audits that the employee’s time cards would systematically be incomplete where they were not being allowed to clock-out. This resonates that these people were being required to work overtime ‘off the books’. Employees were not being given the appropriate days off or vacation time. Some living conditions and canteen conditions were substandard. Fines were being imposed. (Sethi, et al. 2011) The list goes on and on. In my opinion, Mattel should have had impartial representatives on the ground in these factories to ensure that the rules for payment, working overtime, and work conditions were being upheld. There should have been constant supervision and vigilance on a corporate level. To think that audits that were being conducted every three years was comprehensive enough to get the job done was blind and narrow minded. Courage To go one step further. A virtue is an attitude. Courage is measured when there is risk involved; but also rationality. To be truly courageous there needs to be a clear picture of what a person’s values are. Courage does not need to be proven beyond a doubt. (Hartman, 2008) In the case of Mattel, I feel it was courageous to implement such a comprehensive GMP program although it was misguided and ultimately failed. An even more courageous act would have been to rehab the program and bring it to its full potential and fruition. The article does not mention whether Mattel experienced any loss of revenue as a result, but public perception is a fickle entity and once all of the attention over sweat shops and child labor overseas died down, Mattel was no longer under the microscope. Financially, Mattel was spending money it perceivably no longer needed to spend. Since their program was self-imposed; it is no surprise that Mattel just unceremoniously abandoned the GMP program after nine years. When some organizations implement and enforce codes as part of a self-regulation process and others do not, those who self-regulate invariably incur greater costs. These costs are usually passed onto the consumer who subsequently (and sensibly) choses the organization which offers the cheaper product. (Blackburn McGee, 2004) Virtue Ethics Virtues are attitudes, dispositions, or character traits that enable us to be and to act in ways that develop this potential. They enable us to pursue the ideals we have adopted. Honesty, courage, compassion, generosity, fidelity, integrity, fairness, self-control, and prudence are all examples of virtues. (Andre, Meyer, Shanks, and Velazquez. 1988) Virtue ethics indicates that business decisions should be made in a manner that attributes to the overall goals of the professional. It stresses activities and motives, what we do and why. Virtue ethics proffer that action and motive are connected to character and disposition. Actions are taken and decisions made because they are linked to a certain character. (Blackburn and McGee. 2004) â€Å"That â€Å"ought† does not imply â€Å"right† can be seen in another sort of case as well, namely, when what one ought to do in one’s circumstances results from one’s own prior wrongdoing. In such a case, doing what one ought to do may not be the same as doing a right act or a â€Å"good deed†. In fact, the same prior failure may both increase one’s level of obligation to do a given act now and decrease one’s level of praiseworthiness. † (Russell, 2008) The above quote is especially poignant in the Mattel case. Because Mattel implemented the GMP program on the heels of a media expose, the intentions were not solely based on the ‘right’ thing to do, but on what they ‘ought’ to do. Mattel probably did not get the recognition or good press they were looking for and therefore had no proclivity to ensure that the plan was a success. Utilitarian Ethics â€Å"Actions are approved when they are as such to promote happiness and disapproved when they have a tendency to cause unhappiness. † (Driver, 2009) We also know that utilitarian ethics work for the greatest good for the greatest number of people. Mattel directly employs over twenty thousand people throughout Asia and Mexico. If the happiness of those employees would have been considered; the pay, working conditions, time off, and canteen programs would have never been an issue. If the executives of the company would have experienced any of those adverse conditions, they would have cried â€Å"foul† all the way to an attorney. The employees are ultimately left without a voice and no recourse. Deontology â€Å"To act according to the maxim that you would wish all other rational people to follow as though it were universal law. † â€Å"Never treat a person as a means to an end. † (Pecorino, 2000) Kant contends that where morality is concerned, it is guided by law and therefore judgment is not necessary to fill in the blanks, because there are no blanks. He believed that people can conform to duty and not be morally limited. He believed that we could use indeterminate action-guidance for imperfect duties, and I’m paraphrasing; to weigh the moral options for decisions regarding duty towards others. Because that decision requires the minimum of our morality. Kant rejected virtue ethics. (McAleer, 2001) My opinion is that deontology would not work in the Mattel case. There are too many variables to consider in order to narrow down the maxim that will be comprehensive enough to include thousands of people over a number of cultural variances. Conclusion While the design of Mattel’s Global Manufacturing Principles may have been well intended and meant to improve the working conditions of the employees, the implementation was short-sighted and poorly executed. All too often when the few aspire to set standards for the many, the end result is a miscalculation. GMP’s are not a one size fits all type of endeavor. Each facility should have had a program that was custom to their country and working conditions. The ethical treatment of employees was the intention; but the ultimate governance was not enforced. The aftermath was the abandonment of the program due to the lack of interest and participation on the public and other companies in the industry. References Andre, Claire, Meyer, Michael and S. J. , Shanks, Thomas, Velasquez, Manuel. (1988) Ethics and Virtue. Issues in Ethics, V1 N3. Retrieved from http://www. scu. edu/ethics/practicing/decision/ethicsandvirtue. html on November 4, 2013 Blackburn, M. , McGhee, P. (2004). TALKING VIRTUE: PROFESSIONALISM IN BUSINESS AND VIRTUE ETHICS. Global Virtue Ethics Review, 5(4), 90-122. Retrieved from http://search. proquest. com/docview/235113539? accountid=28844 Driver, Julia. The History of Utilitarianism. The Stanford Encyclopedia of Philosophy (Summer 2009 Edition), Edward N. Zalta (ed. ), URL = . Duchon, D. , Drake, B. (2009). Organizational Narcissism and Virtuous Behavior. Journal of Business Ethics, 85(3), 301-308. Retrieved from ProQuest on June 1, 2012. Hartman, E. (2008). Socratic questions and Aristotelian answers: A Virtue-based Approach to Business Ethics. Journal of Business Ethics, 78(3), 313-328. Retrieved November 19, 2012 from ProQuest. McAleer, J. S. (2001). Kant and virtue ethics. (Order No. 3019123, Syracuse University). ProQuest Dissertations and Theses, 336-336 p. Retrieved from http://search. proquest. com/docview/304750337? accountid=28844. (304750337). Merriam-Webster. Retrieved on November 4, 2013 from http://www. merriam-webster. com/prudence Merriam-Webster. Retrieved on November 4, 2013 from http://www. merriam-webster. com/justice Merriam-Webster. Retrieved on November 4, 2013 from http://www. merriam-webster. com/fidelity Merriam-Webster. Retrieved on November 4, 2013 from http://www. merriam-webster. com/integrity Pecorino, P. A. (2000). The categorical imperative. Retrieved on November 19, 2012 from: http://www. qcc. cuny. edu/socialsciences/ppecorino/intro_text/Chapter%208%20Ethics/Categorical_Imperative. htm Russell, D. C. (2008). That ought does not imply right: Why it matters for virtue ethics. The Southern Journal of Philosophy, 46(2), 299-315. Retrieved from http://search. proquest. com/docview/218153933? accountid=28844 on November 4, 2013.

Tintern Abbey: Summary Essay -- Literary Analysis

Tintern Abbey: Summary William Wordsworth reflects on his return to the River Wye in his poem â€Å"Lines: Composed a Few Miles Above Tintern Abbey on Revisiting the Banks of the Wye During a Tour†. Having visited Wye five years prior, he is familiar with how enchanting the place is. He describes the natural wonders of the Wye, which travels past Tintern Abbey, a medieval abbey in the village of Tintern, which is in Monmouthshire, Wales. This Cistercian Abbey was founded by Walter de Clare, Lord of Chepstow, on May 9, 1131. The abbey thrived, with many buildings being added, until it was dissolved by King Henry VIII in 1536. Wordsworth describes his journey through the abbey saying, â€Å"†¦Thoughts of more deep seclusion; and connect / The landscape with the quiet of the sky† (Wordsworth 7-8). This connection between peaceful solitude and nature is the fore-conceit which he reiterates through the poem, naming the feeling â€Å"sublime† (Wordsworth 37). The abbey and Wye are â€Å"The guide, the guardian of my heart, and soul / Of all my moral being† (Wordsworth 110-111). For Wordsworth, Tintern Abbey and Wye are more a blissful paradise than simply a location. This place he is writing about gives him a sense of freedom and self-awareness, which he illuminates by writing â€Å"Lines† in free verse form. In his book on his analysis of Wordsworth’s work The Landscape of Memory, Christopher Salvesen says, â€Å"The calm, the seclusion, is the important feature; †¦ [the] memory of such a spot will at least be a reassurance in human time† (Salvesen 157). Clearly Wordsworth finds comfort in revisiting Tintern, but he does not describe why he enjoys this seclusion from in â€Å"Lines†. Personal Influences Wordsworth was born on April 7, 1970, as the second son of h... ...ic Tradition in English. New York: Penguin, 2001. 422. Print. Mahoney, John L. William Wordsworth: A Poetic Life. New York: Fordham UP, 1997. Print. Oxford English Dictionary. Web. Accessed May 2012. . Perry, Marvin. "Era of the French Revolution." Sources of the Western Tradition. Boston: Houghton Mifflin, 2006. 67-69. Print. Salvesen, Christopher. The Landscape of Memory: A Study of Wordsworth's Poetry. Lincoln: University of Nebraska, 1965. 157. Print. Thomas, Jeffrey L. "Tintern Abbey." Tintern Abbey. 2009. Web. Accessed May 2012. . Tillery, Tyrone. Claude McKay: A Black Poet's Struggle for Identity. Amherst: University of Massachusetts, 1992. Print. Wordsworth, William. Lines: Composed a Few Miles above Tintern Abbey on Revisiting the Banks of Wye during a Tour. 13 July 1798.

Zizek on Ideology and the Relationship Between Ideology and “The Real”

Zizek on Ideology and the Relationship Between Ideology and â€Å"The Real† ` CMNS 410 Professor Rick Gruneau December 13, 2011 Zizek on Ideology and the Relationship Between Ideology and â€Å"The Real† Slavoj Zizek is one of the leading theorists on ideology since the 1990’s and his conceptions of the real versus the symbolic versus the imagined are of particular importance when dissecting the question ‘what is ideology? Zizek’s critique of ideology and attempt to unpack it’s inner workings is fascinating, he is a powerful intellectual who aims to expose the †fake† workings of society. In this paper I will outline Zizek’s definition and approach to the study of ideology, paying particular attention to the relationships he draws between ideology and â€Å"the real,† as opposed to â€Å"the imagined† and â€Å"the symbolic†. Zizek opens the book Mapping Ideology (1994) with the introduction â€Å"The Sp ectre of Ideology†, where he defines and openly criticizes the idea of ideology and its illusory personality. First he presents us with the idea that ideology is a sort of matrix, â€Å"a generative matrix that regulates the relationship between visible and non-visible, imaginable and non-imaginable, as well as changes in that relationship† (italics mine, p. 1). He further explains not everything that seems to be ideological, necessarily is, claiming that unless there is a link to power relations in the social realm he does not consider something to be ideological. He points out that sometimes what we consider to be ideological in fact is not; but also how at other times, things which we may not perceive to be ideological, actually maintain a very strong ideological orientation. He states that the â€Å"starting point of the critique of ideology has to be the full acknowledgment of the fact that it is easily possible to lie in the guise of truth† – ideology that is – and this is an important realization for it ispels a common misconception we have of ideology, especially here in the west that, ideology is about lying or misleading others and society. Instead Zizek posits the idea that the content of a message is not what makes it ideological, but instead it is the â€Å"the way this content is related to the subjective position implied by its own process of enunciation† that makes it so (Zizek 1994, p. 8). In other words, regardless of whether the content (of a message or object or interaction) is true or false, it becomes ideological the moment that content functions to achieve â€Å"some relation of social domination† and even more importantly, he adds â€Å"in an inherently non-transparent way†, reiterating that often times ideology is in fact of a misleading nature but not necessarily in content (italics mine, p. 8); it is from this standpoint that we can begin to understand and critique the concept of ideology. It is important to note here, although Zizek stresses the importance of recognizing dynamics of power relations (rather than content) which constitutes ideology, he warns this can also be disadvantageous if it reduces â€Å"the cognitive value of the term ‘ideology’ and makes it into a mere expression of social circumstances† (p. 9). Considering this, as Gerofsky (2010) explains, Zizek takes on Hegel’s theory of the triad as a heuristic for further developing the theory of ideology, which is something I will address later in this paper, after we go a little bit deeper in defining ideology. According to Zezik then, a necessary condition for something to be ideological is that there must be a relation or motivation to power in some way, and it must be done so in a way which is not apparent to the addressees (Zizek, 1994). However this is a rather general and overarching consideration when defining the term ideology and it is important to deconstruct the term even further before we proceed in analyzing its inner workings and effect on society. Zizek states â€Å"ideology is a systematically distorted communication: a text in which under the influence of unavowed social interests (of domination, etc. a gap separates its ‘official,’ public meaning from its actual intention – that is to say, â€Å"we are dealing with an unreflected tension between the explicit enunciated content of the text and its pragmatic presuppositions† (Zizek, 1994, p. 10). Ideology is a system, he argues, of principles, views, theories â€Å"destined to convince us of its ‘truth’, yet actually serving some unavowed particular power interest† (p. 10). An example Zizek presents to illustrate this point is the way media portrayed the conflict and cause of the Bosnian war. News coverage consisted of innumerable accounts of the histories of not only Yugoslavia but â€Å"the entire history of the Balkan’s from medieval times† (p. 5). This incredible amount of information, of the struggles and relations between Bosnia and other countries over decades, if not centuries, gives audiences the impression that they must know and understand all the background information of this issue if they are to have an opinion on it or take sides, again presenting countless hours of information and debate on the issue. Zizek explains that although this is a sort of inversion of what we normally constitute as ideological messaging, and it is unlike the misrepresentation and incessant demonization of Saddam Hussein which was circulated to give justice to entering into the Iraq war, the Bosnian war ideological messaging that took place is in fact â€Å"more cunning,† the over exaggerated and false demonization of Saddam Hussein. ecause â€Å"to put it somewhat crudely, the ‘evocation of the complexity of circumstances’ serves to [defer] us from the responsibility to act† (p. 5). He explains that instead of withholding information (as the media most often does), or misrepresenting information (Saddam Hussein), in the case of the Bosnian war the media over saturates audiences with information to the point of immobilizing them to make a decision or take action against the fact that this war is spurred by political, economic and monetary power interests. Zizek explains the purpose of going into war was portrayed as a need to improve unacceptable human rights conditions in the country, and although human rights conditions may very well be unacceptable in that country, and then improve as a result of the invasion, the true motivations for that war (power, domination, money) were kept hidden. This also illustrates the point made earlier about ideology not necessarily needing to be false in its information, but rather hidden in motive, for the information they presented was by no means false or limited, it was excessive, which proves to be just as debilitating a strategy on the general public. Zizek’s examples and definitions of ideology discussed above demonstrate the division of ideology from Marx’s false consciousness theory (Gerofsky, 2010), but perhaps one of the most important classifications Zizek makes in the realm of ideology, is its connection to dislocation (dislocating truth from falsity) and how this relates to the idea of â€Å"the Real† (Stavrakakis,1997). Coming from the Lacanian theoretical background, the concept of Real versus Symbolic versus Imaginary is an integral part of Zizek’s theory, one which sets him apart from traditional conceptions of ideology. The question of the Real also cannot be separated from the dislocation and presentation of the truth, so these two must be considered together in asserting the concept of ideology. Zizek’s Real draws attention to a fascinating idea, that there is a difference between what is actually real in our world and what is simply a created real by our social structure and by society (Stavrakakis, 1997). The Real, the true real, is â€Å"the part of our world as revealed in our experience, which escapes our attempts to symbolize and represent it in a final way† (1997, p. ). The real is the raw and unstructured experience of what is not yet symbolized or imaged by our social structure, by language, by symbols, and it in fact cannot be symbolized in such a way. Unlike the social reality, the true Real is impossible to represent, explains Stavrakaki of Zizek’s theory, impossible to master or symbolize, whereas the social reality is nothing but symbolism and our desire to categ orize any part of our experience into a definition or material conception of some sort. The real is not only opposed to what is â€Å"socially constructed† as real, the symbolic, but also it is even farther removed from the imaginary, which falls farthest away on the spectrum, from true reality. The symbolic comes closer to the Real but there is still a gap and something will always be missing from the symbolic real for language can never be a full representation of the real, the true Real however is always in its place. The symbolic real, however is still of importance to Zizek, for it plays the largest role in our society and is perhaps the integral component to ideology in the most general sense. The symbolic, although generally in the dimension of lauguage, Lacan (who’s theories Zizek has based his own theories of ideology on) does not describe the symbolic as solely equal to language, because linguistiscs are also present in the realm of the imaginary sphere (Lucaites & Biesecker, 1998). The symbolic rather, is about the relationship to the â€Å"Other†, it is about difference and the signifiers which create a symbolic order. For Lacan the symbolic is characterized by the absence of any fixed relations between signifier and signified† (Lucaites & Biesecker, 1998). Lastly there is the realm of the imaginary, when Lacan discusses this stage he refers to the formation of the ego. Identification is an important part of the imaginary, for â€Å"the ego is formed by identifying with the counterpart or specular image† (Lucaites & Biesecker, 1998). The ego, fundamentally narcissistic, is centered on identification with alienation and this alienation is another feature of the imaginary. The imaginary is most fundamentally, however, a constitution of surface appearances, ones which are formed in deception as part of the social order. Going back to Zizek’s theory on ideology, he suggests that one of the most problematic areas of the concept, is that we as theorists, try to escape from the grip of ideology in order to observe the world from an objective position, however the moment we feel we have managed to take up a position of truth, from which we can condemn the lie of an ideology, we instantly fall back into the grip of ideology again because our understanding of the concept is structured on a binary arrangement, which is constantly playing on this relationship between reality and ideology. It is such the issue of ideology, that the moment we feel we are in the realm of truth, at last, we are in fact instantly back into the ideological exchange, without recognizing it (Stavrakakis, 1997). Zezik does not offer a solution to this, however he offers a way to counter the problem, and this is where the concept of the Real (vs Symbolic vs Imaginary) comes into play, to help us recognize and step outside the atmosphere of ideology that surrounds us. Instead of the binary relationship between reality and ideology, now there is a three way relationship. Zizek favours the Real over the other two constructs because he argues, the symbolic, although it is representing â€Å"reality† it is in fact where â€Å"fiction assumes the guise of truth† (Stavrakakis, p. 3), and the imaginary construct, is of course even farther away from that reality, therefore the Real should be the focus of our understanding. The Real is the â€Å"only non-ideological position available,† and although Zizek does not claim to offer access to the â€Å"objective truth of things†, he explains we must begin with assuming the existence of ideology in every aspect of our society, and to take up an actively critical attitude towards it. This Stavrakakis argues is the main goal of Zizek’s theory, to expose the need for constant critique of the ideological realm, especially in a time where our society has proclaimed that ideology is a thing of the past and no longer relevant in today’s world. Zizek’s theory of ideology is a contemporary one which moves beyond traditional definitions of this concept and is not concerned with the way ideological practices worked in the past and in history, instead he is intrigued with the here and now and argues strongly that the concept of ideology is far from extinct in today’s society – contrary to what many would like to believe. And he explains that rather than discarding the notion completely, what we need to do to understand today’s politics in a completely new way of looking at it and defining what it means to be in ideological space and time. Those who believe we are past the concept of ideology, he argues, are in an â€Å"archeological fantasy† and this is only a sign of the greater ability of ideology to ingrain itself without our recognition. In some of his famous presentations Zizek talks about the ideological meaning ingrained even in the simplest of human object and appliances, ones we don’t even recognize contain an ideological message. His famous example, and one he self critically acknowledges to be some sort of anal fixation which he needs to address, is the example of toilets and how they are constructed in different ideological environments. In France he explains, toilets are constructed with the hole at the back, so that when used, the excrement falls directly in the hole and disappears; he equates this with France’s extremely liberal ideology – out of sight out of mind. In Germany, the toilets are constructed with the hole at the front, in a way that holds the excrement on a shelf (not in water or instantly disappearing) but rather in a way for the individual to see and observe the specimen for worms and any other diseases; he explains this is indicative of the strongly onservative ideology of Germany, where everything is business and completed as necessary. In the Anglo-Saxon world, specifically in America, he explains toilets are somewhere in between, when used the excrement falls in the water but still remains, it is not completely hidden but also not completely displayed; this shows the median position the Anglo-Saxon society usually takes on, not too extreme in either respect (Zizek presentation, You tube. com). This rather disgusting but nonetheless interesting observation does an excellent job of portraying his theory on ideology. First, ideology is very much still at play in our society and should be actively observed and considered (in order to minimize any negative and violent effects it may pertain), and secondly, in order to even be able to recognize the workings of ideology in our everyday lives, we have step outside of our customary reality to which we are so well accustomed to, for this symbolic reality is not the Real, and in taking ourselves out of the imaginary and symbolic which appears to be truth and reality, we can then perhaps attempt to get a true glimpse of what he calls the Real. References Gerofsky, S. (2010). The impossibility of ‘real-life' word problems (according to Bakhtin, Lacan, Zizek and Baudrillard). Discourse: Studies In The Cultural Politics Of Education, 31(1), 61-73. doi:10. 1080/01596300903465427 Lucaites, J. , & Biesecker, B. A. (1998). Rhetorical Studies and the ‘New Psychoanalysis: What's the Real Problem? Or Framing the Problem of the Real. Quarterly Journal Of Speech, 84(2), 222. Stavrakakis, Y. (1997). Ambiguous ideology and the Lacanian twist. Journal of the Centre for Freudian Analysis and Research, 8, 117-30. Zizek, S. (1994a). The spectre of ideology. In S. Zizek (Ed. ), Mapping ideology (pp. 1-33). London & New York: Verso.

John Locke And Thomas Hobbes Compare And Contrast - 862 Words

Locke vs. Hobbes Compare and Contrast Essay During and after the English Revolution (1642-1688), different philosophers acted differently towards the revolution , based on their ideas and personal experiences. John Locke and Thomas Hobbes stood out to be the most intelligent thinkers who argued in opposite ways. On the contrary they were similar in their approach for the use of reason. They both represented a trend in the 17th and 18th centuries to use reason as a final judgement. By analyzing Locke and Hobbes, comparing their similarities, and contrasting their differences one can understand how these two men operated and made sense of situations during this time period. John Locke was an English philosopher and physician. He†¦show more content†¦This is an idea that we have today. If a country or an organization threatens the United States in a serious manner there is a decent chance that there will be war. Their views on human rights are similar as well. Locke and Hobbes believe that people must give up some of their rights in order to gain protection and the security of basic rights. Presidents all have asserted that their first job is to keep us safe, and in doing so they are somehow able to control our liberties. Whether it is the speech they fear, the privacy they invade or the wealth and private property they covet. Locke and Hobbes both believe this to be true as one does think the government is more cruel than the other. There are several vast differences between Locke and Hobbes. One being the form of government they believe in. Locke believes in a Democracy where the people decide the leader they would like to govern them. This form of government is the most popular in today’s society. On the other hand Hobbes trusts in an Absolute Monarch, but the last time it was used was in Russia in 1917. Locke trusted that all people were born with inalienable rights which became known as the Lockean Principle. The Lockean Principle is that every single human being has the rights of life, liberty and the right to own property. They also dispute conflict differently Locke believes that peace is normal and should always be normal. â€Å"We can and should live together in peace byShow MoreRelatedCompare And Contrast John Locke And Thomas Hobbes1680 Words   |  7 PagesJohn Locke and Thomas Hobbes are one of the most influential and famous philosophers who both had similar theories but had different conclusions. The two philosophers wrote a discourse â€Å"life in the state of nature† and argued about the government. They both had made important and logical contributions to modern philosophy and opened up political thoughts which have impacted our world today. During the seventeenth century the thought of political philosophy became a big topic. 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