A literature review of the issues of involuntary commitment, mental health recovery, and peer support, including the established values and ethics of these initiatives; a historical perspective of past and current recovery efforts in Vermont; and related mental health programs. Development of a proposal for the State of Vermont to fund a study Moving Ahead Project to determine those mental health recovery and peer support initiatives that might be helpful to people who have repeated involuntary mental health commitments. Explanation of the implementation of the study, including descriptions of the interview process, focus groups, and working with advisory boards.
A General Statement of the Tragedy of the Commons by Herschel Elliott Almost everyone recognizes that we must preserve our national heritage -- our parks and wildlife, our farms, our wetlands and forests.
And few dare to doubt that equal justice and universal human rights are essential axioms of morality. Simultaneously people accept the necessity of protecting the environment and they also assume the moral obligation that every human being has an equal right to health, education, and employment, regardless of where a person is born or from where that person is fleeing hardship or persecution.
To satisfy these demands it becomes a moral necessity to create more jobs, to build more housing, to expand the infrastructure, to produce more food and water, and to provide more sanitation, health care, and educational facilities.
The only problem is that success in attaining these worthy goals is possible only in an infinite world where no conflict need ever arise between individual, societal, and environmental needs.
Only stubborn and muddled thinkers, however, can make believe that the world is infinite. The delusion of its infinity blinds them to the fact that all human activity must take place within the narrow range of resource use that the Earth can sustain.
The ethical implications of the Earth's finitude are made clear in one of the world's great essays.
The author conducts a simple-seeming thought experiment in which he proves that any ethics is mistaken if it allows a growing population steadily to increase its exploitation of the ecosystem which supports it.
Such an ethics is incoherent because it leads to the destruction of the biological resources on which survival depends; it lets people act in ways that make all further ethical behavior impossible. The essay in which this fundamental flaw in modern Western moral thinking is demonstrated is Garrett Hardin's "The Tragedy of the Commons" Activists in environmental causes as well as professionals in ethics have long applauded Hardin's essay.
But then they go on to ignore its central thesis. They accept the environmental goals and then, acting as if the essay had never been written, recommend behavior which will cause the environmental commons to collapse. Consequently Hardin's refutation of traditional moral thinking still seems to be not understood.
And the need remains to give the tragedy of the commons a more general statement -- one which can clarify its revolutionary character, one which can convince a wide public of the correctness of its method and principles.
Hardin himself fully understood the difficulty of his task. In the preface of Exploring New Ethics for Survivalhe wrote, For too long have we supposed that technology would solve the "population problem. I first became fully aware of this hard truth when I wrote my essay "The Tragedy of the commons," Never have I found anything so difficult to work into shape.
I wrote at least seven significantly different versions before resting content with this one, It was obvious that the internal resistance to what I found myself saying was terrific. As a scientist I wanted to find a scientific solution; but reason inexorably led me to conclude that the population problem could not possibly be solved without repudiating certain ethical beliefs and altering some of the political and economic arrangements of contemporary society Hardin,p.
And a bit later on in the same preface, he adds, As I set about securing the logical bases of my argument I was led, This book is the result Hardin,p.
I believe, however, that Hardin's essay not only requires the "repudiation" of certain ethical beliefs but it also requires the rejection of the whole paradigm on which the ethical and political thinking of the Western world is based.
By showing that factual evidence can refute systems of ethical belief, the tragedy of the commons repudiates the a priori method which has long been used to justify ethical principles and obligations.
By implication it repudiates the purely linguistic distinction between value and fact, that is, it denies that value claims and factual claims belong to such distinctly different domains that they cannot interact.
It also denies that human rights are universal, and that specific moral laws and principles make unconditional demands on all mankind.
Specifically, the tragedy of the commons demonstrates that all behavior which is either morally permissible or morally required is system-sensitive whenever it involves the use of land or the transfer of matter or energy.
That is, it is conditional on the size of the human population and the availability of material resources. The more general statement of Hardin's tragedy of the commons which follows is divided into five sections.
In the first, the theoretic nature of Hardin's argument is emphasized. In the second, several of Hardin's original assumptions are shown to be restrictive and unnecessary.
The third offers four general premises which seem empirically certain. The fourth gives a general statement of the human causes of the breakdown of the commons.
It demonstrates the same inbuilt contradiction between what benefits the individual or the human species and what is necessary to the welfare of the whole. The fifth part concerns ethical theory. It shows that the first necessary condition for acceptable moral behavior is to avoid the tragedy of the commons.
Inevitably, meeting this goal requires holistic or coerced restraint in order to assure that people never fail to live within the narrow limits of the land and resource use which the Earth's biosystem can sustain.
Thus people's first moral duty is to live as responsible and sustaining members of the world's community of living things. The Theoretic Nature of the Tragedy of the Commons Because the tragedy of the commons is written in everyday language, people overlook its theoretic nature.The essay is the most important part of a college appllication, see sample essays perfect for applying to schools in the US.
Oct 10, · A Good Man is Hard to Find Flannery O'Connor Thesis Help? What would be a good thesis statement for the short story by Flannery Oconnor a good man is hard to find?
Flannery O'Connor's "A Good Man is Hard to Find" thesis statement? Thesis help on A Good Man is Hard to Find by Flannery O'Connor? More webkandii.com: Resolved.
A Good Man Is Hard to Find “A Good Man Is Hard to Find” by Flannery O’Connor is a short story involving a family that sets out to Florida for a family vacation.
Throughout the story the narrator gives many examples of the changing nature of the south in our more recent times. A good man is hard to find thesis.
We've talked in the strongest apologists for a research paper. Had been hailed as mortar, from our online at the most of good man is hard to format with how it's hard to find symbolism. In Flannery O'Connor's "A Good Man Is Hard to Find," the grandmother's conception of morality has a great deal more to do with whether or not one agrees with her than it does with actual goodness.
How People Avoid Making Serious Decisions In The Histories, written in B.C., Herodotus makes the following statement: "If an important decision is to be made [the Persians] discuss the question when they are drunk and the following day the master of the house submits their decision for reconsideration when they are sober.