My Teaching Philosophy - 1217 Words

Ever since I decided to pursue a career in the field of education, I always wondered what grade level best fitted me. Could it be Elementary, where children have been stereotyped as uncontrollable little brats, Middle School, where the students are depicted as uncontrollable, rebellious students, or High School, oh gee whiz? I have decided that I would pursue a career in Elementary School. The grade level I hope to teach is at the elementary school level. My current goal is to either teach the 4th or 5th grade level. Moreover, throughout the semester I have read about or seen different philosophies through the observations I have done throughout the semester. While reading chapter 6 in the class text I thought to myself, as an educator†¦show more content†¦In his class, the students were actively engaged in the classroom since they had to be on top of their work and be ready to learn in class. Another example of a teacher that has influenced me in the style of teaching is on e of the teachers I visited during the observations. The teacher kept the class interesting and fun, while keeping control of the class, in respect to order and conduct. He also demonstrated a sincere and strong sense of community by letting his students know that if they ever need advice or someone to talk to, he will be available for them at any time of the day. Furthermore, teaching in a democratic society gives educators some opportunity to teach students about different societal issues and the necessary skills to be a critical and logical thinker. First, I believe that teaching in a democracy is an opportunity to educate children and make them aware of the varied problems our society faces such as, economic inequalities, racism and prejudices against people from different cultural backgrounds. In addition, I believe schooling is one of the crucial roads most people need to take to improve their quality of life, by improving their socioeconomic status. Furthermore, I believe te aching is an imperative job which positively contribute to the growth of a community. I think it is imperative to focus on the education of minorities. For instance, most Latinos and African Americans live in poverty and one of the ways out one could leaveShow MoreRelatedMy Philosophy Of Teaching Philosophy911 Words   |  4 PagesTeaching Philosophy When I think about my teaching philosophy, I think of a quote by Nikos Kazantzakis, Greek writer and philosopher. Kazantzakis states, â€Å"True teachers are those who use themselves as bridges over which they invite their students to cross; then, having facilitated their crossing, joyfully collapse, encouraging them to create their own.† In my classroom, I will provide an environment that shows I am a â€Å"true teacher.† Philosophy of Discipline I believe that children learn best andRead MoreMy Philosophy Of Teaching For Teaching932 Words   |  4 PagesWhen I was learning about teaching in college classes my philosophy of education was different than when I actually started doing my student teaching. As soon as a teacher enters the classroom, it should be his/her second home. Teaching is a field of occupation where teacher needs have these two personality traits: patience and flexibility. Not all teachers are same thus each has their unique way of teaching students. My philosophy for teaching is very simple and fair. I would like to incorporateRead MoreMy Philosophy : My Teaching Philosophy893 Words   |  4 PagesMy Teaching Philosophy Since Koreans started to learn English, thousands of people have struggled to master the language. Parents currently invest a lot of money and their children spend enormous amounts of time studying English as government suggests new language policies. However, proper verification and investigation of those policies have not been done yet and the outlet is really not promising (Suh, 2007). Most Korean students study English for tests. The purpose of English is so focused onRead MoreMy Teaching Philosophy : My Personal Philosophy Of Teaching932 Words   |  4 Pages This is my personal philosophy of teaching. This is my belief about teaching and learning and how I will put my beliefs into classroom practices. First and foremost, the purpose of education is to educate students so that they can be ready for the real world. It should prepare students for life, work, and citizenship. To do this, education should teach one to think creatively and productively. In addition to preparing students for the real world, all students should be able to read and comprehendRead MoreTeaching Philosophy : My Philosophy1100 Words   |  5 PagesTeaching Philosophy: Lauren Gross EDUC 120 Learn to Teach, Learn to Learn. / Use the past to teach the future ( That is my philosophy) Theory helps teachers think about what we experience and furthermore to teach and learn about how we, as educators, learn. Teachers should be supportive and cooperative, teachers should play the role of a friend, but also stealthily act in the role of advisor or guide for students. Teachers should live by existing educational theories, but also be able to createRead MoreMy Philosophy : Teaching Philosophy1071 Words   |  5 PagesAfter reading Professor Varis teaching philosophy it is quite evident he takes great consideration for his students and their learning opportunities. As I reflect on and review my understanding and my learning philosophy I am given the chance to reflect on past classes and possibly what could have been different on my behalf and the professor’s behalf. Also at this time I relish the opportunity to contimplate what my values, principles, achievement skills and also my expectations for this class areRead MoreMy Philosophy Of Teaching Philosophy1145 Wor ds   |  5 PagesMy teaching philosophy is to engage in a mutual exchange of knowledge with the students. I believe that through helping students to develop skills of critical reflection and critical thinking they will become able to carry out innovative research and also succeed in work beyond academia. Through interactive teaching methods such as group work, role play, and joint presentations I seek not only to encourage students to engage with me as an instructor, but also to exchange and discuss ideas with theirRead MoreMy Philosophy Of Teaching Philosophy1888 Words   |  8 PagesTeaching Philosophy My philosophy of education is founded on the core principle that all children should have equal access to a quality education that will prepare them for higher education and to be contributing members of society. Schools were founded on the primary principle of teaching values to students as well as educating them academically. While values have been removed from the curriculum, I still believe much of what we do as teachers is instilling values in our students. As educators,Read MoreMy Teaching Philosophy1088 Words   |  5 PagesSince the beginning of my academic career, teaching has always been an important part of my academic duties. The interaction that I have with students is not only enjoyable to me, but it also gives me an invaluable perspective on the subjects I am teaching. Since I started my position at the Mathematical Institute at the University of Oxford, I have tutored in four classes across three semesters and supervised two projects, as detailed in my CV. I am also tutoring two new undergraduate classes inRead MoreMy Philosophy Of Teaching853 Words   |  4 Pages My role, as an educator, is to guide, engage, motivate and inspire students to learn so that they can realize their full potential and achieve their educational or personal goals. As a mathematics instructor my goal is to guide my students to learn to communicate mathematically, value mathematics and its usefulness, understand the material presented, able to recall and apply the concepts. Furthermore, I hope to deepen students understanding in the subject and become confident in their mathematical

Treatment of us pows by the germans in world war II Free Essays

One of the significant features of World War II was a great number of prisoners of war (POW‘s) to be kept both by Allies and Axis. The way those prisoners were treated differed greatly dependently on the nation of a prisoner and the country of imprisonment.   This paper discusses the treatment of the American prisoners captured on the European theatre and compares it to the treatment of prisoners from other countries, such as Britain, Poland and Russia. We will write a custom essay sample on Treatment of us pows by the germans in world war II or any similar topic only for you Order Now In total Some 95,000 American and 135,000 British and Commonwealth servicemen were incarcerated in prisoners of war (POW) camps in Germany during World War II. The prisoners were held in some fifty German POW camps, of several types. These included the Stalag (Stammlager, permanent camps for noncommissioned officers and enlisted men), Stalag Luft (Luftwaffestammlager, permanent camps for air force personnel), and Oflag (Offizierslager, permanent officers’ camps). American POWs were found in many of the POW camps, but the majority of camps contained only a few Americans. In some camps (Stalags II-B, III-B, IV-B, XVII-B, Luft I, Luft III, and Luft IV), however, the number of American POWs ran into the thousands. The basic international instrument, regulating the POW‘s status at the time was the 1929 the Geneva Convention Relative to the Treatment of Prisoners of War, signed by 47 governments. Subject to this convention, no prisoner of war could be forced to disclose to his captor any information other than his identity (i.e., his name and rank, but not his military unit, home town, or address of relatives). Every prisoner of war was entitled to adequate food and medical care and had the right to exchange correspondence and receive parcels. He was required to observe ordinary military discipline and courtesy, but he could attempt to escape at his own risk. Once recaptured, he was not to be punished for his attempt. Officers were to receive pay either according to the pay scale of their own country or to that of their captor, whichever was less; they could not be required to work. Enlisted men might be required to work for pay, but the nature and location of their work were not to expose them to danger, and in no case could they be required to perform work directly related to military operations. Camps were to be open to inspection by authorized representatives of a neutral power.   Germany in general followed the 1929 Geneva Convention in the treatment of American and British servicemen in POW camps, with little difference to be found in treatment with Americans and British. POW‘s were not to be individually confined, and the food served them should have been equal to that served to German troops. The ration was reduced by the end of the war, but this was related to the general situation with food in Germany. Much greater problem for the POW‘s was the warm clothing, often not provided by the Germans, however the prisoners could receive acceptable clothes from the Red Cross and from their families via the Red Cross. The prisoners were allowed to arrange recreational activities, such as sport games by their own, also some attention was paid to the religious demands of catholic and protestant POW‘s, the largest POW camps had chapels on their territory. The prisoners, involved in work received small payment (5 to 10 marks) for their effort, though the amount of money, which a POW could possess was limited. An important right for the British and American prisoners was a right to send and receive mail, although the delivery of mail was very erratic, and a letter or a parcel required several weeks to transit. American and British prisoners’ worst enemy was usually boredom. One of the most important activities which overcame this enemy was reading. The American and British peoples, through the various agencies which undertook the task of providing POWs with books, made it possible for prisoners to obtain books which were so necessary and useful. It helped the prisoners to occupy their time and keep their mental capacity. When the American and British POWs left the prisoners of war camps, approximately 1 million books were left behind. One can notice, that the treatment of British and American POW‘s was tolerant enough, except for some cases of spontaneous violence, such as murder of USAF and RAF pilots by the German civilians, angry with their air raids. However, this human attitude was hardly applied to the prisoners from other countries, retained in Germany. Polish, Yugoslavian and especially Russian prisoners received the worst treatment ever imaginable. There were several reasons for it, and the most important of them was the notorious Nazi racial doctrine, which considered the Slaves to be Untermenschen or underhumans, almost equal to Jews. The Soviet Union was also not a party to 1929 Geneva Convention, and so could not count for Red Cross assistance. Finally, Stalin, being suspicious of everyone out of his control, proclaimed all the Russian POW‘s to be traitors and deprived them with any rights or aid. Dealing with Russian prisoners became even more complicated as the amount of captives at the first year of war reached 5 million, creating problems even with simple accommodation. Russian soldiers, captured in the great encirclements, were often left without food for weeks, causing starvation and typhus. Some categories of prisoners, such as Jews or Communist party members were usually shot immediately. The survivors were taken to the concentration camps on the territory of the Soviet Union, Poland and Germany itself. At the later period working with Russian POW‘s became more organized. Germans point now was to use the mass of people in their disposal in the most rational way. Those of the prisoners, who conformed with the racial demands (mostly originating from the Baltic or western regions of Russia) could voluntary join the Wehrmacht. Other volunteers, mostly recent captives, were used as Hiwi Hilfswillige), or helpers in the army units. The fate of the others to be kept in the concentration and death camps, such as Auschwitz, Buchenwald and Dachau. Forced labour of the Russian POW‘s was actively used at the German civil an military enterprises, including aircraft factories and V-2 rockets production.  Another way of exploiting the Untermenschen was to use them for medical and military experiments. For example, 600 Soviet prisoners were gassed in Auschwitz on 3 September 1941 at the first experiment with Zyklon B.  Based on the overstated one can make a conclusion, that treatment of the American and British POW‘s, captured by the Germans was surely   preferable to the treatment of other POW‘s. General observance of international law towards allied prisoners by Germany along Red Cross activity, provided them with huge benefits in comparison with the Slavic, Jewish and other POW‘s. BIBLIOGRAPHY M. R. D. Fott, â€Å"Prisoners of War,† The Oxford Companion to World War II (Oxford: Oxford University Press, 1995) The Columbia Encyclopedia, Sixth Edition.  Ã‚  2001. American Prisoners of War in Germany. Prepared by Military Intelligence Service, War Department 1 Nov 1945 W. Wynne Mason, Prisoners of War (Official History of New Zealand in the Second World War 1939–1945) (Wellington, New Zealand: War History Branch, Department of Internal Affairs, 1954) Antony Beevor Stalingrad (Penguin Books, New York, 1999) [1] M. R. D. Fott, â€Å"Prisoners of War,† The Oxford Companion to World War II (Oxford: Oxford University Press, 1995), pp. 913–915; [2] The Columbia Encyclopedia, Sixth Edition.  Ã‚  2001. [3] American Prisoners of War in Germany. Prepared by Military Intelligence Service, War Department 1 Nov 1945 [4]W. Wynne Mason, Prisoners of War (Official History of New Zealand in the Second World War 1939–1945) (Wellington, New Zealand: War History Branch, Department of Internal Affairs, 1954), pp. 42–43; [5] Antony Beevor Stalingrad (Penguin Books, New York, 1999), pp.- 15, 60, 166 [6] Antony Beevor. Ibid. p.-59 How to cite Treatment of us pows by the germans in world war II, Essay examples

Balance Of Power Essay Research Paper The free essay sample

Balance Of Power Essay, Research Paper The Balance of Power Throughout the semester, a subject that has guided our ideas has been the thought that the ego is the capacity to hold capacities. Through what we have read, written about, and discussed, we have been seeking to come up with our ain replies to the inquiries about the ego ; what a capacity is, how we find them, which 1s are indispensable to human flourishing, what we do with them one time they are found? Yet all of these inquiries lead us to reply that concluding and specifying inquiry of # 8220 ; what is the # 8216 ; truth # 8217 ; ? # 8221 ; A capacity is a capableness or a accomplished power in a individual. Some of the writers that we read throughout the semester believed that these capacities must be implanted into us, and so nurtured and trained. C.S. Lewis says that, # 8220 ; The undertaking of the modern pedagogue is non to cut down jungles, but to water deserts. # 8221 ; ( 1-p.27 ) However, in this statement he contradicts his ain belief. In order for irrigation to work and do things turn, there must be something at that place beneath the surface to get down with. This is precisely my belief. I agree with Lewis that our capacities must be trained and educated, but those that are indispensable to human flourishing are inside our Black Marias waiting to be uncovered. But how so, do we travel about bring outing these capacities? The reply is so simple, and yet far to complex to wholly explicate in one paper. It takes thought. In fact, thought is the best illustration of a capacity. No 1 can learn idea. It is an unconditioned quality of all human existences. However, thought is non complete in its original province. We must develop and educate our ability to believe. We can develop it to be analytical, critical, evidentiary, logical, careful, clear, subjective, nonsubjective, etc. The list could travel on and on. We can # 8216 ; water # 8217 ; it and watch it turn. But that is presuming that it is at that place in the first topographic point. Kierkegaard was on the right path to bring outing what is interior of us. He believed that it would take subjective thought about ourselves, non being detached from our feelings, but allowing our emotions be our usher to what we genuinely believe. However, subjective believing entirely can non decode what capacities are indispensable to our lives. It gives us a topographic point to get down from with what truly affairs to us in our Black Marias, but it is clouded by our prejudices and prejudgments. We must sift through our decisions from subjective believing with our capableness to believe objectively. Martha Nussbaum, in her talk on # 8220 ; Broad Education and the Cultivation of Humanity # 8221 ; , spoke of three things that are indispensable to being human. One of them was the # 8220 ; capacity for critical scrutiny of oneself. # 8221 ; She says that we need to # 8220 ; inquiry all beliefs and ground logically # 8221 ; , taking # 8220 ; responsibilty for our ain reasoning. # 8221 ; It is necessary to take what we have come to believe through our subjective thought and inquiry that through logical thinking and scrutiny of why we believe these things. One illustration of this is in our capacity for faith. One subject that has been common throughout several of the authors we have engaged this semester, is the importance of faith to human flourishing. Kierkegaard says that # 8220 ; adult male # 8217 ; s merely redemption lies in the world of faith for each individual. # 8221 ; ( 2-p.56 ) Evelyn Underhill besides states that, # 8220 ; we are non happy, we are non unafraid, we are non to the full alive until our life has an interior every bit good as an outside. # 8221 ; ( 3-p.96, italics me ) Our humanity hinges on the gift we are given which is the human psyche. If we lose touch with that we have no significance to life, no way, no replies to the ageless inquiries that plague our heads, no deepness, no truth. We therefore need that capacity for religious life to be able to boom. Underhill besides says, we need the exterior every bit good. # 8220 ; We all begin as polliwogs ; but we ought to stop as frogs- every bit at place in both universes ( intending religious and rational ) , both elements. # 8221 ; ( 3-p.98 ) We need to happen a manner to unite both of these # 8216 ; worlds # 8217 ; so that they can coexist. This is a hard undertaking because at times they can belie each other. There is, nevertheless, a manner to make this. Imagine that there are two planes ( see diagram at back ) . One plane is that of a true truster. The other is of a skeptic perceiver. If you are raised, as I was, in a Christian place, or of any other religion, you have been brought up in the class of a truster. However, if we start in the plane of a true truster, our religion is naif. We don # 8217 ; Ts have that connexion between our interior and our exterior. What me must make, like Nussbaum says, is to leap over to the other plane of the skeptic perceiver and expression at our religion objectively. We must believe difficult and clear about it, taking a serious expression at what our religion really entails. If we so make up ones mind to take the spring back into our religion, we have found a manner to adhere our interior and outside and we will be more committed to our religion because our mind is non invariably contending against it. Another capacity that is critical to our human flourishing is that of passion. Passion in the sense of our emotions, every bit good as something that we are passionate about. Passion is non merely an emotion, it is what governs all of our other emotions. It intensifies every thing else that we feel. It is a manner of life. Kierkegaard is a steadfast protagonist of passion filled idea and action. Passion is what makes us great human existences because it leads us to action upon those emotions, instead than chew overing over the inquiry until it dies. It is non simply the construct of passionate emotion and thought that makes up our capacity for passion, but it includes those things which we are passionate about. Faith, love, art, music, all are things that enrich the human spirit. Both Lewis and Underhill convey up the point that non everything can be a passion. Underhill talks about the inability to hold mathematics be a passion. It deals merely with the factual things, instead than covering with the human spirit. Lewis # 8217 ; illustration of the waterfall explains it best. # 8220 ; The adult male who called the cataract sublime was non meaning merely to depict his ain emotions about it: he was besides claiming that the object was one which merited those emotions. # 8221 ; ( 1-p.28 ) These are things which ‘merit’ being passionate about, because they consume the bosom and affect the human spirit. They involve the subjective thought that prosecute our emotions and assist us to bring out what makes us click. They help us to put our liquors free and allow them surge to great highs. However, if we ever take action by what our passion tells us, it can rapidly go a failing. Although passion intensifies our emotions of love and goodness, it besides enhances our other emotions of hatred and green-eyed monster. It clouds the head with ill-defined ideas. In one of Shakespeare # 8217 ; s dramas, Othello shows the double consequence of passion. He was considered to be a great adult male and a great leader because his passion led him to action. But it besides proved to be his ruin. His passion made him blind with fury because of his green-eyed monster. Passionate thought and emotion entirely is non the reply. We besides need our capacity for ground to make a system of cheques and balances. As stated in # 8220 ; A Rational Animal # 8221 ; , Reason can be broken up into the two classs of Theoretical Reason and Practical Reason. # 8220 ; Theoretical Reason is our capacity, little or great, to believe ideas, that is, to run from and with propositions. Practical Reason is our capacity, little or great, to carry on ourselves harmonizing to moral rules in the warm universe of action, and, therewith, our capacity besides to experience the proper feelings towards the dwellers and the furniture of this world. # 8221 ; ( 4-p.417 ) Reasoning is our ability to believe objectively about something. To step aside and detach ourselves from it for a minute and expression at it through clean eyes. Reason is what separates worlds from every other populating thing in this universe. We have been given this capableness, and to force it aside would be denying ourselves the chance to to the full appreciate our humanity. As Nussbaum says, we must # 8220 ; cultivate our humanity # 8221 ; b y to the full taking advantage of what we have. The capacity for # 8216 ; Practical Reasoning # 8217 ; , as stated above, leads us into another capacity that is indispensable to our lives. It is our capacity for moral rules. Kierkegaard says that # 8220 ; morality is character # 8221 ; , and that # 8220 ; character is truly inwardness. # 8221 ; ( 2-p.43 ) What we consider to be our moral rules is truly a projection of our # 8216 ; inside # 8217 ; life. Our capacity for morality depends on how much we have let our capacity for faith grow. The two are bound together to make an ethico-religious capacity. This gives us the rules upon which we base our lives and our being. These capacities, of thought, passion, ground, and ethico-religious, are the most of import of all capacities. They are those that are indispensable to human flourishing. All other capacities stem from these. They are connected. They are bound together, because they all come from inside us. However, we can non anticipate our humanity to boom one time they are found. These capacities are like babies. They need to be trained, nurtured, and educated in order to make their full potency. But what is their full potency? What does it genuinely mean to make human booming? Throughout the class of depicting these capacities, there has been a connexion that has surfaced between all of them. Because of this connexion, one of these capacities entirely can non convey us to the terminal which makes us whole. Each one has its strengths, but it besides has its failings. One can destruct the other, and the following can destruct that one. Take the connexion between our interior and outside universe ( i.e. religion and cognition ) . As Underhill says, # 8220 ; The human head # 8217 ; s thirst for more and more comprehensiveness has obscured the human bosom # 8217 ; s hungering for more and more depth. # 8221 ; ( 3-p.97 ) However, Underhill besides says that both are necessary to be whole. # 8220 ; How are we traveling to accommodate the kind of truth declared in The Cryptic Universe with the kind of truth declared in # 8216 ; Hark! the trumpeter angels sing. # 8217 ; One se ries belongs to life # 8217 ; s outside # 8211 ; the other series belongs to life # 8217 ; s interior. And to be a complete homo being agencies to be in touch with both those worlds. # 8221 ; ( 3-p.97 ) This is true of all of these capacities. The common subject that has shown itself when speaking about all of these capacities, is that there needs to be a balance to make that highest degree. One can # 8217 ; t command the other. Alternatively they need to coexist and happen a manner to work together to make that end. We need to happen that balance between passion and ground, between nonsubjective and subjective thought, between adult male # 8217 ; s need for God and adult male # 8217 ; s thirst for cognition. We must be able to organize a democracy inside ourselves. We need our capacities to suit the democratic temperaments that Jean Elshtain describes in Democracy on Trial. # 8220 ; Preparedness to work with others different from oneself toward a shared terminal ; a combina tion of strong strong belief with the preparedness to compromise in the acknowledgment that one can # 8217 ; t ever acquire what one wants ; and a sense of individualism and a committedness to civic goods that are non the ownership of one individual or of a little group alone. # 8221 ; ( 4-p.2 ) Once we find this balance, this democracy, our capacities can get down to turn together and hunt for the highest degree of human flourishing, to happen the # 8216 ; truth # 8217 ; . There is a verse form by Alfred, Lord Tennyson called # 8220 ; Ullyses # 8221 ; that talks about what the truth truly is. # 8220 ; Yet all experience is an arch wherethrough glow that untravelled universe whose border fades everlastingly and everlastingly when I move. # 8221 ; We spend all of our lives haunting over the inquiry of what truly is the # 8216 ; truth # 8217 ; . The reply lies in that # 8220 ; untraveled universe # 8221 ; that ever seems to vanish right when we are about to make it. So what ground do we hold for believing about these capacities if we can neer make the truth? When we set away on that journey to happen the truth, we realize that it is non the terminal which we need. The journey # 8217 ; s the thing. The journey is what trains and educates and raisings these capacities. Each twenty-four hours we struggle to make the balance which is needed to boom and to happen the # 8216 ; truth # 8217 ; . That battle is what makes us who we are and shows us how to populate our lives. The reply to what the truth is? Stop worrying about the inquiry and put Forth on you # 8217 ; re ain journey to go those things which make us genuinely human. 327