Why do we care about people?
Living among a diverse population in race and culture is a challenging phenomenon that often gets one wondering if it is indeed necessary to care about the people in the surroundings. Many a time, the various people in our societies are subject to unique characters and judgments that may, in many cases, not go along with what we believed. In some cases, such occasions are challenges in their lives that need us to act as the care providers to enable them to live comfortably or in an at least sensual way. Therefore, caring about others has become one of the most persisted aspects of our lives that we cannot run from. In this essay, we shall take consideration of some of the main reasons we need to care about others. It will include a detailed report on some of the few benefits we gain caring about others and the influential roles that such actions have to the people we care about.
One of the main reasons we care about people is to gain various skill sets that enhance our lives through the experience that we get by working on what consciousness expects of us. Ginger may need more than naturally acquired skillsets for existence. One has to learn the proper ways of doing so many various things to be in a better position of thriving in the universe (Pinto et al., 2017). Such complementary skills that are crucial personal existence come from experience or inheritance from the people around us. By caring about other people’s lives, we often find ourselves compelled in situations that need us to understand the various norms or standards customary to human existence. That is, we may come to understand skills such as essential life virtues like patience, loyalty, kindness, and understanding, all of which may influence our personal or professional lives (Handel & Schwartzstein, 2018). We also understand how to do joint things like planning for our lives, like planning for the future, financial preparations, and social-cultural interactions that make us live at ease.
Nevertheless, caring about other people also facilitates a mutual state of development in the people around us. That is, our lives and the societies around us are like an integrated system that works together interactively for the best co-existence. Every individual makes a small equal fraction, which combines with the other to form the whole society. Individually, we benefit by caring about those who surround us through achieving better societal knowledge of living and higher self-esteem. By watching about the community, we learn about the understanding of how to fit in our environments and become complete parts of the blocks of people around us (Floyd, 2016). We come to understand the thinking of society and the life ideologies that are necessary for living among communities. Also, caring about others brings their recognition or approval, which matters a lot in our sense of self-worth. When people recognize our significance in their lives, we get to believe in our abilities and developed higher feelings of self-esteem. In the end, society benefits by getting morally developed individuals who have a diverse proper knowledge base of leading a life most desirably.
In a nutshell, caring about others is a vital part of existence that our survival amongst diversely talented communities. We get to learn many skills through caring and understanding what other people around us hold customary to their lives. Also, we get our basic life knowledge, like planning through observing what society does. Feeling appreciated for the caring also enhances our feeling of self-worth and fosters our self-esteem. As individuals, we live as a part of an entire block of people made with like pieces that live in a co-existent way, thus, making caring a bi-directionally profitable norm.
References
Floyd, A. (2016). Supporting academic middle managers in higher education: do we care?. Higher Education Policy, 29(2), 167-183.
Handel, B., & Schwartzstein, J. (2018). Frictions or mental gaps: what’s behind the information we (don’t) use and when do we care?. Journal of Economic Perspectives, 32(1), 155-78.
Pinto, S., Cabral, J., & Gomes, T. (2017, March). We-care: An IoT-based health care system for elderly people. In 2017 IEEE International Conference on Industrial Technology (ICIT) (pp. 1378-1383). IEEE.
Is it acceptable to behave like a criminal in order to stop crime?
Ethics and morality have become a bisectional line across which different people in society have varying opinions on some sensitive issues. Our levels of being kind or human are diverse, and the way we would respond to varying ethical or moral dilemmas is also different. The universe is comprised of a collection of people who have diverse cultures and norms, subject to which rise other classes of people who have unique moral and ethical beliefs and ways. Hence, various challenges arise, resulting in motions on contradictory decisions on ethical and moral matters, making the balance between right and wrong a complicated phenomenon. One major challenge in this context is the question of if it is right to act criminally to stop crimes. The challenge takes two-approach; the theoretical aspect and the legal aspect.
In my opinion, it is acceptable to behave like a criminal to stop a crime. Since this question takes a humanitarian approach in presenting ethics and moral dilemma, its decisions also need to be bound firmly to the ethical theories’ evidence (Wright, 2020). Some of the most influential ideas that attempt to address this morality dilemma context include the utilitarianism theory, the deontology theory, the rights theory of ethics, and the virtue theory of ethics. Therefore, from the theoretical perspective, acting criminally would be right because of the views outlined herein:
- The utilitarianism theory-This theory holds that the best ethical decision is the choice that will do the greatest good to the highest number of people. In this case, acting like a criminal would stop crime, benefiting the more significant population.
- The deontology theory – The deontology ideology opines that people need to adhere to their obligations and duties while making decisions. In this context, the primary responsibility would be to protect people against criminal activities (Lewis et al., 2017).
- The rights theory of ethics – Which insists on the protection and prioritization of the rights in the society. Based on this, the right to protection against crimes would reign supreme, making it right to act in criminal ways.
On the contrary, one may look at this ethical and moral dilemma from the legal perspective, making it utterly incorrect to behave criminally even if it were to stop a crime. The traditional paradigms of various societies of communities present a plethora of ways which investigators can use to solve crimes, but behaving like a criminal is not one of them, and most legal standards discourage it at all cost (Kingston & Thomas, 2017). That is basically because taking the option of acting like a criminal may skyrocket the net of crimes rather than smoking out the few elements. He most advisable way to do away with crimes is the application of thorough and intensively intelligent investigation.
Summarily, even though it may be morally right to behave in a criminal like a way to stop a crime, it is legally wrong and unacceptable to the most significant degree. Various theories back the need to consider applying thug ways of thinking to counter more crimes. Such approaches include the utilitarianism theory, the deontology theory, the rights theory of ethics, and the virtue theory of ethics. All of the insists on the greater good and the beneficiary of the approach. However, based on the traditional method, this may only increase criminality instead of halting it.
References
Kingston, S., & Thomas, T. (2017). The Anti-social Behaviour, Crime and Policing Act 2014: implications for sex workers and their clients. Policing and society, 27(5), 465-479.
Lewis, S., Crawford, A., & Traynor, P. (2017). Nipping Crime in the Bud? The Use of Antisocial Behaviour Interventions with Young People in England and Wales. British Journal of Criminology, 57(5), 1230-1248.
Wright, M. J. F. (2020). When crime pays:“environmental civil prosecutions” and the Resource Management Act 1991.
People live their real lives in accordance with the fake lives they see in media (Address this assumption by Klosterman).
The rise of technology to extreme heights and the use of social media across people of all ages have influenced the way people live. In many instances, the viewers have turned into trainees of the kind of lifestyles that we witness on the screens. Several researchers and authors have provided varying opinions based on different findings. One excellent thought by such observers is Klosterman’s ideology. Klosterman believes that the people who watch televisions assume that the fake lives portrayed in the shows are real; thus, they end up playing along trying to copy the ways they witness in the media. This assumption is right and carries with it a lot of substantial weight. Therefore, this essay explores the belief that people who have and watch television always want to actualize the fake life in real-life scenarios.
Television and other forms of media influence the ideologies that people have about the term “cool.” In most instances, producers of the television show modify the scenes of the shows to bring the best imaginable forms of the various societal traits that they need to play in the media (Danylova, 2017). The exaggerated plays bring out everything as a status or class symbol that intriguers the people to try and be part. Whether the scenes they are playing portray the negative or positive aspects of the community traits, they always come out so vividly that they play a psychological impact to the viewers’ lives, who end up with a great desire to live in the ways they see in the programs. Hence, the effects of media influence are both positive and negative.
On the positive aspect, media programs portray people leading perfect lives, eating classy, partying and exercising. Most viewers tend to cherish such a lifestyle, and in the end, they start practicing some of the exciting stuff like exercising and eating healthy. Civilization or social revolution may also come as a result of the viewers trying to live with the level of civility that they witness in the movies and other media files (Becker, 2020). Even though the life is acted and nothing is actual, the viewers may follow it the extent of trying to actualize it, and the best part is that some end up living in such ways that they fancy.
On the rogue end, some of the instances that television lifestyle portrays as a symbol of a class are relatively inappropriate to morality. For example, on the point of fun-like lifestyle that is full of parties and celebrations, some television scenes make use of drugs look fancy in the way young age people involve in wild parties (Reiß et al., 2019). In the end, the viewers may try to actualize this lifestyle and end up rogue. Also, some of the posh ways that people experience may push them into straining financially to meet a way of living that was fictional.
Conclusively, people who have and watch television perceive some of the perfect fictional scenes as a symbol of class that they want to associate to. In the end, such ways may bring along either positive or negative impacts on the way we live, including but not limited to healthy and happy lifestyles or pathetic and strenuous ways of living.
References
Becker, M. W. (2020). Creating Reality in Factual Television: The Frankenbite and Other Fakes. Routledge.
Danylova, T. V. (2017). Searching for the true self: The way of nondual wisdom. Антропологические измерения философских исследований, (12).
Reiß, M., Krüger, M., & Krist, H. (2019). Theory of mind and the video deficit effect: Video presentation impairs children’s encoding and understanding of false belief. Media Psychology, 22(1), 23-38.