The Value Of Happiness In The Workplace

The Value Of Happiness In The Workplace To write this essay, I mixed the main findings of the text and included some additional references with my own opinion. I believe that the text wants us to reflect on this question: does work allow happiness? In our contemporary society, and especially for someone like me who is starting my professional career, I think it is a relevant question, a controversial topic very interesting to discuss, that has become a real debate nowadays. About Happiness Happiness is a state of fully satisfied consciousness. Its a state of mind that depends on how it is interpreted. Happiness may also be defined as the experience of frequent positive affect, infrequent negative affect and an overall sense of satisfaction with life as a whole (Myers Diener, 1995). In recent years, there has been a craze to measure happiness due to feelings of individuals who dont feel happier despite of an increase in wealth and of the increasing importance given to quality of life, hence the concept of sustainable development for example. Happiness is not just being happy: as Aristotle wrote, A swallow does not a make a spring, nor one single day ( « une hirondelle ne fait pas le printemps, ni non plus un seul jour  »). This phrase became proverbial, meaning that happiness is not the affair of a moment; it must really last over time if it is true. The ambition of the great schools of antique philosophy is to allow men to reach happy lives: the search for lasting happiness is the purpose of this part of philosophy called ethics. Aristotle as well as the Epicureans and the Stoics agree on this point: only a just and upright life can give us access to true happiness, that is to say durable, long-lasting happiness. For the Epicureans, if pleasure is essential to happiness, some desires bring more disorders than festivities: they must be set aside, and we should content ourselves with natural and necessary desires, because they are source of pleasure and easy to satisfy. For the Stoics, happiness cannot be sustainable if it depends on external circumstances: I have to discipline my will to learn to only depend on me, because my happiness cannot be left with the whims of the fortune. 2. About Work Due to its etymology (tripalium meaning in Latin torture trestel), the concept of work is already inconsistent, contradictory with the idea of happiness. While in antiquity and in a society of orders work was contrary to social prestige, employment is nowadays a discriminating element. Indeed, we see appearing in the society a social category of working poors and many precarious jobs. From then on, become central constituent element of both lifestyle and standard of living, work appears today not as a Garden of Eden but more as a source of conflicts, concerns, and gloom. In fact, happiness and work do not seem to be compatible. 3. Work and Happiness Happiness depends on work According to the relative index of happiness, work is one of the most important factors that influence happiness. You cannot separate one from the other. This notion of work rises through the tasks we execute, of course, but also in the relationships we have with colleagues, in the recognition that we obtain from our employer, in our level of empowerment and in the valuation bound to the fact of learning and discovering. In addition, in a French study published in 2003 work to be happy? ( « travailler pour à ªtre heureux?  »), it seems that a quarter of the French respondents emphasize that work constitutes in itself an essential part of happiness. If a quarter of the French states that individual happiness directly depends on work, it reveals not only the importance of work as a major source of definition of the conceptions of happiness, but also the wide variety of professional situations. This can be understood as far as work is thought by men as a source, multifaceted, essential, of happiness. In this sense, without work, unemployed men cannot get to know happiness. Indeed, the activity is today privileged and highly valued in the economic and social life. France, which has a relatively high unemployment rate compared to its European neighbors such as Germany, regularly puts in place specific economic policies aimed directly at reducing the unemployment rate. In our society, the professional activity is valued because it provides legitimate resources (wealth, social status, salary, etc.) In addition, we can only emphasize the omnipotence of work. The occupation appears in this perspective as a necessary condition for happiness because it allows for a whole range of human needs. Happiness can be compatible to work to the extent that a productive activity can also be a creative activity, a fruitful activity, especially source of satisfaction of multiple needs. Abraham Maslow has shown in his pyramid theory of needs that men must satisfy first their physiological needs, then their safety needs (i.e. earn money to meet their basic needs, that is to say, food, housing ) before considering other needs more extensive as sense of belonging, esteem from others, self-esteem etc.. But it is precisely through the professional activity that men will be able to meet their first needs, indispensable to happiness. For the majority of workers, working is a condition of their happiness and their job is an irreplaceable source of income and social inclusion. Indeed, for some employees, the firm is not only a workplace, but a real social institution, where they can really socialize with others. As a matter of fact, with the current economy, for some it is a real luck to have a job to be able to live (housing, food), and this work can make them happy! In addition, a personal development, a self-fulfillment is done by working with the satisfaction obtained after the effort. To illustrate this, we can cite people who do a thankless job, but who follow an ideal, and whom it makes happy! For example Mother Theresa worked in the garbage dumps to look after the rejected, unloved, and neglected people and was happy to help them even if the environment was dreadful. I think that happiness at work is different for everyone, for some people, happiness will reside in the social side provided by the activity, for others it will be being able to travel, for other it will be obtaining a big pay etc In addition, many people will say that if you like what we do, you obtain better results. Having happy employees can be the key to business success. During my internship, I have noticed that employees who seemed happy were more team-players, were more concentrated, more proactive and wasted less time and resources. Indeed, if we take the example of a salesman, if he looks happy and satisfied, he will transmit his enthusiasm, he will probably encourage more easily customers to buy, his sales will increase, his performance and efficiency will participate to a productivity increase and the company will benefit directly from it! Basically, having happy, satisfied and loyal employees will bring happy, satisfied and loyal customers! And happy, satisfied and loyal customers will bring higher profits! The motivation to reach our objectives increases with professional fulfillment. It also stimulates and encourages creativity and innovation. I think if that if we are really happy, we are then 100% invested in what we undertake, and we can even go beyond what is expected of us. Then starts a virtuous circle because the company, happy with the employees results, will give him or her more autonomy and responsibility, which will increase the workers satisfaction. In addition, I think that in general, when were happy, when we see life in pink, we look at the future in a more positive way, and obstacles appear less insurmountable. According to the hierarchy particularly, if a worker is successful, he will be easily granted better positions, more responsibilities and higher salaries which will participate to increase his happiness. Achieve contentment and satisfaction of its employees is a real challenge for a company. But it is really beneficial because it helps decrease employee turnover and absenteeism due to illness or overwork, through better energy management and health. Negative stress is transformed into positive stress. I recently read that a real link was established between being happy at work and health. We can cite the example of management in the company Google. In my opinion, the company has implemented many policies to achieve well-being and satisfaction of its employees. For example, employees can enjoy many benefits such as free haircuts, sports facilities (gyms, swimming pools), laundry services, medical personnel on the workplace, recreation rooms (billiards, babyfoots, video games), enjoy massages and so onà ¢Ã¢â€š ¬Ã‚ ¦ I think thats part of why Google is placed number 1 of the 100 best companies to work for in 2012 by the magazine Fortune. I think it is important to emphasize the important place of labor relationships for happiness. Empathy has a prominent place. At work, there are four types of relationships with colleagues: Friends outside of work, who become friends in the normal way Friends at work, whom we only see at work, for example, during breaks or lunch time The friendly relations at work, people with whom we dont have a break or lunch with Labor relations only, that is to say those which we avoid But in closer relationships, two types of behavior are favored; on the one hand cooperation and on the other hand, jokes and gossip. It was found that these two ways of acting promote job satisfaction, help to reduce the impact of stress on health, and decrease the psychosomatic effects. We know now that health is a driving force in self-realization, in self-fulfillment, in the pursuit of happiness. Thus, good working relationships facilitate the achievement of personal happiness. It is for this reason that the employer must ensure that the working environment is positive. This is for example why numerous team building activities were developed these recent years. In my view, the recognition by colleagues and superiors of the accomplished work is essential. An even more important relationship is the one between an employee and his supervisor. In order for the employee to be satisfied in his work and thus allow opening a door to his general happiness in life, the immediate supervisor must show a lot of consideration and well-being. He must also be careful not to be too prescriptive but suggestive, not imposing a way to do things but imposing goals for examples. The supervisor should give feedback, recognize successes, offer new challenges and especially show justice and fairness. I also believe that a good manager is a supportive manager. To be happy at work, it is important for employees to work in an environment that is not hostile but dynamic and fair. In other words, we could say that even if the hierarchy must remain, hierarchical barriers must fall. Moreover, we can highlight that various intellectual traditions held thinking work, not only as a place of possible alienation (Marxist tradition), but also in a more modern way, as a place for membership, belonging, and identity creation. Indeed, if work is often seen as a painful constraint, it is nevertheless a way by which men overcome nature and conquer their freedom and humanity. This is what Hegel shows by teaching me to delay the satisfaction of my desires, working requires me to discipline myself ( « en mapprenant à   retarder le moment de la satisfaction de mes dà ©sirs, le travail moblige à   me discipliner  »). Through the effort, men gradually master themselves: they free themselves from the nature (their instincts) by transforming the nature out of them. Work is thus needed in a second sense: without it, men cannot realize their humanity. Work should not be considered in the horizon of survival: by their work, men cultivate and humanize nature (Marx) and educate themselves. This is the meaning of Hegels dialectic of the master and the slave, the master, that is to say, the one who enjoys the work of others without doing anything with his ten fingers, is finally the true slave, and the slave who learned to discipline himself and to patiently acquire knowledge becomes master of himself and of the nature. While it was an undergone constraint and the mark of slavery, work becomes the driving element of our liberation as it allows the realization of ourselves. Thus, work can be seen as a liberating or emancipating activity. But work also has a more specific educating value: work is a source of education according to Kant. Indeed, as Rousseau stated, work involves effort, perseverance, consistency, qualities that are opposed to our natural tendency to inertia. Working is educational as it teaches us to go against our natural tendency to passivity and ease. In a way working is doing violence to our nature: work also teaches us to master ourselves. If work takes such a central place in our lives, it nonetheless also shapes our own representations of happiness. Thus, we must also understand the sense in which 75% of French respondents in the survey work and happiness think work is not in itself a part of happiness. Happiness doesnt depend on work If professional activity is not necessarily an integral part of individual happiness, it is because happiness can come from other sources. Also, if some ethics believe work can make people happy, some other ethics believe non-work constitutes a way to be happy. In other words, it is primarily the type of profession that will determine whether a person is happy or not. Sweetened and idealized images of the self-made man or of the businessman travelling have to face those darker images of the warehouseman or of the unpacker employee subjected to difficult schedules. Thus, some individuals place their work in the center of their happiness, but others emphasize the concepts of health, family, friends. Within the sociological study Happiness and Work ( « Bonheur et Travail  ») directed by Christian Baudelot and which resulted in the book Work to be happy ( « Travailler pour à ªtre heureux  »), it has been shown that the reference to work is uneven from one social group to another. In fact, 43% of workers, but only 27% of business leaders, executives and self-employed mentioned it. It is therefore a visible paradox: the apparently less valued professions (such as blue-collar workers), believe work is a superior source of happiness than more socially desirable occupations such as managers and higher intellectual professions (who believe work is a less important source of happiness). A film like Human Resources from Laurent Cantet in 1999 ( « Ressources humaines  »), which describes the arrival of a young adult into the Human Resources Direction service of his fathers company, shows the dichotomy of the business and social world and highlights the different relationships to work. For the father, work is the backbone of a lifetime; for the son, work is a means by which it seeks its own identity. Moreover we can distinguish the white collars, whose profession is a way to conduct a good life out of the company (family, friends, outings, travels, leisureà ¢Ã¢â€š ¬Ã‚ ¦), and the blue collars, like the father of the young hero, who, once returned from the factory in the evening, continues for his pleasure to work on parts. In this logic, we can assume that for many workers, happiness depends on other things deemed more important than work. We can also note that work is sometimes thought, certainly in a more marginal way, as antithetical to happiness. This is particularly the case when the activity in question is suffered, undergone because of it is hard, arduous, precarious or not remunerative enough. It can also be translated more concretely by the introduction and implementation of alternative lifestyles, refusing work, as described in the movie directed by Pierre Carles in 2003 Attention danger work ( « Attention danger travail  »). It is important to highlight that many workers emphasize a certain job insecurity due to structural changes and to the desire of companies to maximize flexibility. Also, the first professions to be exposed to the major recent developments of capitalism (the end of massive industrialization and the development of the tertiary sector), have been either deleted or replaced (we can think for example of minors or steel workers in the Nord-Pas-de-Calais). Nowadays, these trends, continued and emphasized by growing financialization of economies and increased power to shareholders, thus bring some professionals in specific sectors of the industry in situations where the sense of fragility and precariousness outweighs safety. Outsourcing and relocation waves to conquer new markets and produce at a cheaper labor cost, have recently crystallized in France this deep fear of workers for their personal future. To sum up, we can that that because of the severe downturn of todays economy, a big majority of employees are apprehensive about the security of their positions and this leads to higher levels of self-doubt and conflict into the workplace. Considering in this perspective that a precarious profession couldnt be constitutive of happiness in the long term, we can understand that so few French respondents said they were happy with their work because their work is no longer their predominant value. The working time reduction, the emergence of a leisure society, and the omnipresence of consumption lead the professional activity to become an incidental or accessory occupation. At the same time, authors like Dominique Meda with his book Work, an endangered value ( « Le travail, une valeur en voie de disparition  ») or Andrà © Gorz with his book Work metamorphoses, search for meaning ( « Mà ©tamorphoses du travail, quà ªte du sens  ») show that the modern work is not necessarily at the heart of concerns. On one hand, for Dominique Meda, work in contemporary Western societies requires individuals to make permanent choices and tradeoffs between professional life and family life. On another hand, for Andrà © Gorz, any activity that aims to minimize its working time cannot at same time boast or glorify work as a source of personal fulfillment. In short, it is therefore clear with these two authors that technical and technological progress tends to make work become a mere moment, often restrictive and constraining, of life. In addition, professions where hardness and physical or mental efforts to produce are numerous can logically less contribute to happiness, compared to other more fulfilling professions. Also, those jobs where wages and salaries are very low cannot actively contribute to happiness. Moreover, it would be interesting to know whether the professions traditionally favored, envied and valued are actually those where happiness is possible, at work, and out of work. It is interesting to note that managers, for example, is the profession where people say they are most exposed to a significant nervous tension, rather than workers, for example. We can cite as an example that the year 2012 saw the greatest number of burn-outs. In addition, new researches show that such stress at work is as dangerous for the health and the well-being of an individual as smoking. Similarly, because the professions with high responsibilities are absorbing and time consuming, the life out-work is sometimes disturbed which questions and threatens the general equilibrium of life. Managers are more likely than workers to report that their occupation prevents them from practicing other activities. They are in fact subject to a dilemma: to invest in their profession to climb the social ladder and eventually earn more, or focus on areas outside work to find a personal harmony. Suffering at work (psychological pressure, for example) is thus not only the prerogative of professions usually less valued like blue-collar workers. In addition, examples of recurring depression and suicides at work (for example in France Tà ©là ©com in 2008) are in any case symptomatic of a doubt about the ability of work to make us happy. In the past few years, large companies such as IBM have created within their organizations positions of Well-being Director or Happiness Director. As a matter of fact, the question of happiness at work is today no longer immediately obvious; it is not a certainty anymore for more and more workers, employees or entrepreneurs. In the same range of ideas, we can highlight that Luc Boltanski and Eve Chiapello have in their book The new spirit of capitalism ( « Le nouvel esprit du capitalisme  ») also shown how capitalism has managed to integrate all the external ideological reviews and has incorporated them in its ways of doing. The liberation of the personal creativities, the expression of everyones happiness in the company can, in fact, become a daily burden. If the modern managerial discourse laid the mysteries of employees happiness, the practice of happy work has become a reality often illusory. 4. Conclusion I believe we can say that the 25% of French people who responded positively to the question of whether their work constitute in itself a part of happiness can be considered privileged. On the one hand, work has become a major source of self-fulfillment as a condition to meet our needs, but it retains the possibility to submit, use, coerce, through human traditional subjugation for specific tasks, such as through managerial techniques aiming at excessive responsibility: to ensure not only the competence, the knowledge, but also the know-how and the skills. On the other hand, work was subjected in all its aspects, dimensions and possibilities to profound and deep changes that have made it more difficult to achieve happiness. In a way, the work reinventing itself in the contemporary period, it is all traditional conceptions of happiness that could be challenged. It is ultimately through a rational individual arbitration between working time and leisure time, made possible by a harmonious relationship with ones business, which could be found the source of a possible fulfillment through work. Some retired or inactive people, seek to continue working rather than stop. In fact, they highlight the importance work takes in our society. It allows standing in life, worthy, dignified and proud of our human condition. Therefore, maybe should we question the economic policies of employment nowadays in France because they dont sufficiently take into account the importance of work as a source of personal fulfillment and not just as a source of income?

Case Analysis: “No Frills” Air Fares

Business Economics Case Analysis: â€Å"No Frills† Air Fares Distinguish between the demand curves for National Airlines, Eastern Airlines and the Airlines industry. The above analysis requires an understanding of: (i) Why is the demand curve downward sloping? (ii) Can price have the same effect on the demand between the firms and at industry level? (iii) What would be the effect of changes in income and other prices on the demand curve of a firm? iv) Calculate the price elasticity of demand for National and Eastern Airlines. (v) Which elasticity measurement (Point vs. Arc) is appropriate for National and Eastern Airline? Explain â€Å"No Frills† Air Fares As the 1974-1975 recession made inroads into passenger traffic loads of the major airlines, National Airlines persuaded the Civil Aeronautics Board (CAB) to let it try an experiment with a discount of as much as 35 % from normal coach fares on certain of its regularly scheduled routes. National, in an effort to build up its load factor, tied its discount fare proposal to the offering of â€Å"no frills† service during the flight, including doing away with complimentary meals, snacks, soft drinks, and coffee so as to reduce costs and partially offset the lower-priced fares. However, passengers using the â€Å"no frills† plan could selectively purchase these items in-flight if they wished. The no frills fares were offered only Mondays through Thursdays. The CAB gave the go-ahead to National to experiment with the no frills fare, with the proviso that National study the plan and report back at a later date. Eastern Airlines and Delta Airlines, both competitors of National on some of the routes where National proposed to implement no frills fares, were also permitted to use the discount fares for a trial period. In its report to the CAB on the results of the no frills approach, National maintained that 56 % of the 133,000 passengers who used its no frills fare from mid- April through June 30, 1975, were enticed to travel by air because of the discount fare plan. According to National, the new passenger traffic generated by discount fares increased its revenues by $4 million during that period. National said that its figures were based upon an on-board survey of 13,500 passengers and presented one of the most exhaustive studies ever conducted for a CAB investigation. J. Dan Brock, vice president for marketing for National Airlines, was quoted at a news conference as saying that the fare had been an â€Å"unqualified success,† had created a new air-travel market, and had generated more than twice the volume of new passengers required to offset revenue dilution caused by regular passengers switching to the lower fare. He said the stimulus of the fare gave National a net traffic gain of 74,000 passengers during the initial 21/2 – month trail. But he also cautioned that the success claims he was making for the no frills fare did not mean that low fares were the answer to the airline industry’s excess capacity problems. Yet Brock did go so far as to state that â€Å"what no frills has proved†¦ is that a properly conceived discount fare, offered at the right time in the right markets with the right controls, can help airlines hurdle traditionally soft traffic period. Eastern Airlines reported a much different experience. Eastern said its studies showed that only 14 % of the 55,200 of its passengers who used a no frills fare between mid-April and May 31 represented newly generated traffic, with the remaining 86 % representing passengers diverted from higher fares who would have flown anyway. It said that the effect of the fare in the six major markets it studied was a net loss in re venue to Eastern of $ 543,000 during the initial 11/2 months. At the same time Eastern attacked the credibility of the National Airlines’ survey, noting that its own data were based upon an exhaustive and scientific blind telephone survey among persons who did not know the purpose and sponsor of the survey. Eastern claimed that this type of study was more apt to produce unbiased results that National’s on-board surveys. Other airlines joined Eastern in challenging National’s survey results in the CAB’s hearing to decide whether the no frills fares should continue to be allowed. Delta Airlines, for example, claimed that the no frills fare did not even come close to offsetting the dilution its experienced in revenues. Other airline officials observed that while National Airlines might have succeeded through its heavy promotion of the no frills fares in diverting some business from ther carriers, they felt that National‘s claims of generating many passengers who otherwise would not have flown were â€Å"preposterous. † Those airlines in direct competition with National on the routes where the discount fares were tried were vehemently opposed to continuing the discounts. In their view the no frills approach constituted â€Å"economic nonsense. † They announced a policy of matching National’s discount fare only where forced to for competitive reasons.

Censorship in Education

Plato writes in Book Nine of â€Å"The Republic,† that in a good society there should be censorship, which should be determined by the ruler. Plato has a very strict view on what should be censored in education. For example, Plato believes that many sections of the Odyssey should be censored. I do believe in censorship in education, but I do not believe in censorship to the same level that Plato does. I believe that censorship should be considered at a much smaller level. Plato believed in censoring poets, especially for the use of education. Plato said that fables and legends that are normally told to young children give a false idea of gods and heroes. Plato believes that the only thing that poets or writers should write about is the â€Å"divine nature as it really is† (71). Plato believed that children should only learn the truth, because if they do not they are given a false idea of life. I do not agree with Plato and his idea that fables and legends should not be told to children. I believe that children need to hear fables and legends. The fables and legends help young children understand major ideas that they otherwise would not understand or be interested in. For example, the fable of â€Å"The Milkmaid and her Pail† makes it easier to understand the theme â€Å"don†t count your chickens until they†ve hatched. † If a child is just told that idea they will not automatically understand it. Children need to be able to relate to what they are being taught in order for them to stay interested and listen to what they are being taught. This story may not be the â€Å"divine truth,† but I believe that it still has an important lesson for children. There is no harm in fables or legends and I do not believe that they should be censored. Plato believes as children get older, what they learn should still be regulated. Plato believes that even the Odyssey should be censored. Plato does not agree with Homer when he describes Zeus as bestowing of both good and evil. Plato says the truth is that Heaven is only accountable for what is good, not what is evil. Plato therefore, believes that what Homer has written is false and should be censored. Also, Plato does not approve of the language used in parts of the Odyssey. Plato says, â€Å"the very sound of which is enough to make one shiver† ‘loathsome Styx,† ‘the River of Wailing†¦ â€Å"† (77). Another part of the Odyssey that Plato would censor is the â€Å"wailing and lamentations of the famous heroes† (77). Plato does not look at death as something to fear, so promoting death as a bad thing should be taken out of writing. I do not agree with Plato. I find nothing offensive about his writing and language. I also do not believe there is anything wrong with writing something that is not the â€Å"divine truth. It is the right of the writer to choose how he writes and what he writes about. Hence, I believe that it is up to the discretion of the reader to pick what they do and do not read. When it comes to education, each school should decide on what to censor. The individual schools will know what is and what is not appropriate for their students rather than the government. I also disagree with Plato†s idea of banning the weeping of the dead. Plato said that death should not be feared. This is an issue that varies on an individual basis. Sometimes these beliefs are religious beliefs and sometimes they are not; and I believe that these thoughts and ideas should not be restricted in any way. Plato believes that the ruling part should set restrictions and enforce them. Plato does not believe in a poetic license. Plato says, â€Å"You and I, Adeimantus, as not†¦ to invent stories ourselves, but only to be clear as to the main outlines to be followed by the poets in making their stories and the limits beyond which they must not be allowed to go† (70-71). Plato believes that it is the ruler†s obligation to state the limitations of the writer. He also believes it is the writers obligation to follow these limitations. Plato believes that these limitations are all focused on writing of the â€Å"divine truth. † He believes an artist should paint a picture exactly as it is seen, without any imperfections. Plato says this is also how writers should write, the truth without any imperfections. Once again I disagree with Plato. I believe that a writer should not be limited at all. A writer has the ability and the right to write whatever they want to and how ever they want to. I strongly believe in freedom of speech which Plato does not believe in. This does not mean that I believe that children can read anything, but I believe that it is the responsibility of the parents to watch what the children read. As the children get older and enroll into school, it also becomes the schools responsibility to censor what the child reads. I do not believe that the government has any right to censor or limit a writer in any way just so someone does not read it. If someone does not want to read what was written, then they do not have to read it. Plato has a very strict view on censorship. One that I do not agree with. One reason why my views are so different from Plato†s is because we are from different periods in time. This has a lot to do with the conflicts in our ideas. Plato believes that the government should regulate and enforce what writers write. I believe that writers should be able to write whatever they want to and that it is the reader†s responsibility to pick what they want to read. If the reader is a child then the parents and school should regulate what the child is reading. I do not believe that a writer should be restricted in any way. I believe that this is very important to our society today.

Concept of Imperialism - 1392 Words

Imperialism was always seen as positive for Westerners, but as destructive by the peoples of Africa and Asia. To what extent does this statement appear to be true? Rudyard Kiplings The White mans burden seems to be an ironic condemnation of imperialism. Whilst most Westerners of the viewed imperialism as a necessary fact and as a boon to the savages, Kipling was a pre-contemporary in more ways than one and saw the Whites as simply one more other race populating the world. The White man in his greed and folly was perpetrating needless wars and occupying anothers land as well as stealing their wives, children, property, and money for the benefit of themselves. Kipling, however, was unique in that most Westerners disagreed with him. To them, they were not only doing their duty but many defined their acts as charity. 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America became her own Empire through the accusation of vast territories through many different mean. Sometimes she purchases the mighty morsel, sometimes she forms it #8230; by the natural increase of her own people, sometimesRead MoreCompare and Contrast Old and New Imperialism Essay1217 Words   |  5 PagesContrast old and new imperialism New Imperialism of the late 19th and early 20th centuries compared to Old Imperialism of the 16th and 17th centuries. Imperialism is the spread of control over territories across the globe. The Industrial Revolution and interests in nationalism created a new period of imperialism around 1750. Old imperialism lasted from 1450- 1750, but imperialism alone remained until 1914.Old imperialism and new imperialism shared the same basic concept of controlling and utilizingRead MoreEconomic Imperialism and Colonial Control in Canada1363 Words   |  5 PagesEconomic Imperialism and Colonial Control in Canada Abstract Economic imperialism plays an important role in colonization. The goal of this paper is to discuss the colonial control of Canada and how economics played an important role in dispossession of indigenous people of Canada. The negative impact of economic imperialism included loss of land, disrupted communities and exploitation of natural resources. In all cases, Canadian natives had to suffer the consequences of colonization and economicRead More Imperialism and Existential Freedom in Works Such as Joseph Conrad’s Heart of Darkness and Johann Goethe’s Faust1064 Words   |  5 PagesWhen people think of the concept of imperialism, they usually view it as something that pertains to government. Even the first definition of imperialism in the dictionary is â€Å"imperial state, authority, spirit, or system of government† (Webster 729). However, imperialism encompasses so much more than this. In comparing the resonations between Joseph Conrad’s Heart of Darknes s with Johann Goethe’s Faust, one can see how imperialism affects the political, the social, the psychological, and the spiritual