Tuesday, January 28, 2020

How to create a completely peaceful world Essay Example for Free

How to create a completely peaceful world Essay To create a fully peaceful world, both Federalism and non-violent resistance are necessary. Federalism and non-violent resistance can cooperate well to completely eliminate war in the world. In this essay, I am arguing that neither federalism nor non-violent resistance can achieve a peaceful world independently. War comes from conflicts between communities or nations. We can find the roots of conflicts from human nature. I believe that the human nature is a complex combination including both Hobbes human nature theory and Hegels master and slave theory. By looking at human nature, we can see that federalism, which aims to establish a powerful global government, and non-violent resistance, which includes demonstrations, obstruction, refusal to cooperate, boycotts, strikes, civil disobedience and so on, can deal with the conflicts and achieve peace (Awad 158). In the real world, however, there are some challenges to set up a powerful global federal government and perform the non-violent resistance policy. The challenges are unsolved in this essay. Firstly, a single world government with its own dominant army is one of the necessary prerequisite for a peaceful world. The reason comes from Hobbes human nature theory. Hobbes believes that human nature is the drive for gain, safety and reputation (Hobbes 30). The drive cause conflicts between human beings. Moreover, for as to the strength of body, the weakest has the strength to kill the strongest, either by secret machination, or by confederacy with others, that are in the same danger with himself (Hobbes 29). Thus, without a powerful government, the human society will inevitably be in war, and such a war, as is of every man against every man. (Hobbes 30). And consequently, the life of man will be solitary, poor, nasty, brutish, and short. (Hobbes 31). At present, the international society is very compatible with Hobbes theory. With nuclear Chen 2 weapons, the weakest nation has the potential ability to destroy the strongest nation. Each nation has the nature drive for economic gain, safety and glory. Conflicts between nations are inevitable because of the natural drive. Therefore, war becomes inevitable. Furthermore, the fast growing globalization has changed the world to be a small village. Before the industrial revolution, people needed months or years to travel cross the continents or oceans. Geographic barriers greatly reduce the incentive of waging war to a faraway nation. The conflicts of gain, safety and reputation were greatly weakened by geographic distance. For example, no nation wanted to wage war from North America to the Middle East thousands of years ago. In fact, lots of nations were sort of isolated from the other nations. Thus, in the ancient time, there had no war of every nation against every nation. However, nowadays technology has made the geographic barrier almost be vanished. Information transfers within the world in a few seconds. People can travel to anywhere in a couple of days. The world becomes a small village. In this small village, every nation is competing with others for gain, safety, and reputations. With the natural conflicts between nations and the deadly power of nuclear weapons, sooner or later, the world will be inevitably in a war of every nation against every nation, and in such a war, the life will be solitary, poor, nasty, brutish and short. Only a world government with dominant military power can prevent such horrible condition. The world government can use its great coercive power to maintenance the peace between nations. If there is a war between nations or a civil war inside a nation, the world government can step in by its powerful army to stop the war. In terms of Hobbes first natural law, man is to seek peace, and follow it (Hobbes 33). Here, nations also apply to the first natural law, which is that all nations seek peace, so they follow the global government. Chen 3 However, it should be noted that peace can not be fully achieved by the coercive global government. The global government uses its coercive military power to stop war, but it cannot fully prevent war. For example, when two nations have conflicts, and fight in a war, the world government can only send its powerful army to stop the war after the war has begun. On the other hand, the world government may have to use war to stop the war. For example, if one nation invades another nation, the world government may have to attack the invader to force it to retreat from the victim country. So the war still exists. Under this condition, non-violent resistance is the only way to prevent the war. Non-violent resistance is associated with Hegels view of human nature. Hegel believes that human nature is the drive of gaining recognitions from others. To gain recognition, individual must struggle to have superior power than others. Therefore, individual can have freedom as a master to force others to be slaves. The slaves have to work for the masters, and be surviving by the exchange of acknowledging the masters identity (Hegel 36). According to Hegels theory of human nature, the conflicts between human beings are not necessary to lead to war or violence. In other words, war is not inevitable. Since the human nature is to seek for recognition from others, if other individuals are killed by war or violence, the recognition by the other individual can not exist. So, human beings do not naturally have incentive to use violence or war to solve conflicts. Human beings, however, must want to only threaten others with death for recognition. The threat will never be credible, because the death of the slavers will make the master be meaningless. A master can not be a master if there are no slavers at all. Therefore, non-violent resistance makes sense in dealing with conflicts in the world. For example, suppose there is a very small community with only two men inside. In terms of Hegels Chen 4 human nature theory, both of the two men will struggle for recognition of being the master. The natural drive will cause conflicts between the two men. To solve the conflict, the stronger man will make a death threat to the weaker man. However, the stronger man actually will never kill the weaker man if the weaker man does not use violence against the stronger man, because the stronger man desires the recognition from the weaker man. So the weaker man does not need to fear the death threat. At the same time, the weaker man can not use violence to fight with the stronger man, because the weaker man will definitely be killed during the violent fight. Therefore, the weaker man can deal with the conflicts by non-violent resistance. Firstly, he knows that a violent fight will certainly cause his death. Secondly, he knows that non-violent resistance will never cause his death. By non-violent resistance, the weaker man does not obey the stronger mans order and he does not cooperate with the stronger man. Eventually, the stronger man cannot be a true master, and the weaker man will not be a true slave. Non-violent resistance can be used between communities and nations as well. In the global community, nations have natural desire to be acknowledged to be the dominant nation. For example, during the cold war era, both the Soviet Union and the United States wanted to dominate the world. With much greater military power, the two superpowers have invaded some weaker countries. If all the weaker countries have used non-violent resistance strategy, the war could be prevented. Meanwhile, since the weaker countries do not cooperate with the invader, the weaker countries would never be truly occupied. I am arguing that non-violent resistance can prevent war or violence, but I do not mean that non-violent resistance can always prevent war or violence. The assumption of using the non-violent resistance strategy is that the two individuals or nations in conflicts have very distinct Chen 5 power difference. If the two nations have similar power, nobody can know which nation is undoubtedly more powerful. Thus, while having conflicts, the two similar powerful nations have to fight each other to find out who is really more powerful. As a result, there will have a war before the non-violent resistance to prevent wars. Thus, both federalism and non-violent resistance are necessary to achieve a completely peaceful world. The global government must have superior military power to deal with conflicts between nations. Inside individual nations, the national government must have dominant military power to deal with conflicts between different communities of the nation. While facing conflicts, all the weaker sides, for example, a community which has conflicts with the national government, or a nation which has conflicts with the global government, must deal with the conflicts by either negotiation or non-violent resistance instead of war or violence. Finally, the completely peaceful world will be achieved. Both Federalism and non-violent resistance are necessary because I believe that human nature is a complex combination of both Hobbes and Hegels theory. Human beings have the first natural desire for safety. The second natural desires are gain, glory and recognition. Without life, all the gain, glory and recognition are meaningless. So safety must be the first natural desire. When security is guaranteed, human beings will turn to pursue gain, glory and recognition. In theory, I argue that Federalism and non-violent resistance can completely eliminate war. In the real world, however, there are some challenges to realize Federalism and non-violent resistance. For instance, many people have Hobbesian syndrome. They buy into Hobbes human nature theory, but they do not agree with Hegels theory. Thus, they believe that war is inevitable without a powerful global government. However, there is no powerful global government now, so Chen 6 the people who have Hobbesian syndrome always suggest investing heavily on military resources to prepare for the future inevitable war. If a superpower holds this view, it is very difficult to establish a global government with dominant military power. For example, today the only superpower, the United States, has nearly half of the whole world military spending annually. If the United States does not disarm, it is very difficult to set up a global government which has greater military power than the United States. It is a circle, without a powerful global government, the United States believes that it must engage great military resources. When the superpower United States engage great military resources, it is very difficult to set up a global government with a more powerful military. Another challenge comes from the non-violent strategy. When facing conflicts, sometimes it is ambiguous to know whether the conflicts come from the desire for safety, gain, glory or recognition. If the conflicts come from recognition, the non-violent resistance strategy will be very effective to prevent war or violence. However, if the conflicts come from safety, gain and glory, using non-violent resistance might just simply like suicide. In history, there were lots of evidences of genocide incidents. For example, in the World War II, Nazi tried to kill all the Jews. So it is difficult to persuade everybody to always behave non-violent resistance while having conflicts with much more powerful competitors. In sum, human nature is the natural desires of safety, gain, glory and recognition. To fulfill the natural desires, conflicts between individuals or nations will emerge. The conflicts are the very root of wars. A powerful world government and universally accepted non-violent resistance strategy can terminate wars in the world. However, there are some unsolved challenges of establishing a powerful world government and accepting non-violent resistance universally. Awad, Mubarak E., Nonviolent Resistance: A Strategy for the Occupied Territories from Non-violence in theory and Practice, Robert L Holmes. Ed. Wadsworth Publishing Company, 1990. Hegel, G.W.F, Independence and Dependence of Self-Consciousness: Relations of Master and Servant from Phenomonology of Spirit, 2nd ed. Forrest E.Baird and Walter Kaufmann, eds, Prentice-Hall, 2000. Hobbes, Thomas, excerpt from Leviathan, Public Domain, 1651.

Monday, January 20, 2020

Aldous Huxley :: Biography Biographies

Aldous Huxley Many talented twentieth century writers have been overshadowed by classical writers such as Charles Dickens and William Shakespeare. Novels dealing with classical topics are often more recognized than works that tackle controversial topics. Aldous Huxley defies this stereotype, for his controversial works gained great fame while influencing many people. Huxley was not just a successful writer; he was a complex person whose ideas and novels influenced many people. Aldous Huxley was born July 26, 1894 (It’s Online-Aldous Huxley) in Godalming, Surrey, England (Aldous (Leonard) Huxley). Huxley was born into a prominent family. His grandfather, Thomas Henry Huxley, was a biologist who â€Å"helped develop the theory of evolution.† Huxley’s aunt, Humphrey Ward, was a novelist. His mother was the niece of Matthew Arnold, a poet, and the granddaughter of Thomas Arnold, a famous educator and headmaster of Rugby school (Aldous Huxley-Biography). When Huxley was fourteen years old, his mother died of cancer. He said his mother’s death â€Å"gave him a sense of the transience of human happiness† and â€Å"he felt that heredity made each individual unique, and uniqueness of the individual was essential to freedom† (Aldous Huxley-Biography). From 1908 until 1913, Huxley studied at Eton College (Aldous (Leonard) Huxley). While at Eton, Huxley developed a condition of near blindness that plagued him until hi s death (Philosopher’s Corner Presents: Aldous Huxley). After receiving his Bachelor of Arts in English at Balliol College, Oxford, Huxley worked in the War Office in London and taught at Eton and Repton (Aldous (Leonard) Huxley). While at Oxford, Huxley was introduced to the literary world and became good friends with D.H. Lawrence (Aldous Huxley-Biography). In 1916, Huxley published his first book of poems, The Burning Wheel (Philosopher’s Corner Presents: Aldous Huxley). From 1920-1921, he was a part of the editorial staff of the Athenaeum under Middleton Murray. Through the years, Huxley also worked as a drama critic for the Westminster Gazette, was an assistant at the Chelsea Book Club and worked for Conde Nast Publications (Aldous (Leonard) Huxley). Huxley married Maria Nys in 1919. In 1920 they had a child named Matthew. The family split time between London and Italy and traveled around the world in 1925 and 1926 (Aldous Huxley-Biography). In 1955 Maria died of cancer, and a year later Huxley married Italian violinist and psychotherapist Laura Achera (Brooke 199).

Sunday, January 12, 2020

Allen Ginsberg

His parents, Naomi and Louis Ginsberg, named him Irwin Allen at his birth in Newark, New Jersey, in 1926. Twenty-nine years later, in San Francisco in 1955—when he began to write Howl— he liked to think that he was in a cosmos of his own creation. In fact, he was still very much connected to his parents. Wasn't Naomi a madwoman, and wasn't Howl about madness? Didn't Louis write apocalyptic poetry, and wasn't Howl an apocalyptic poem, too? His parents haunted him in the months just before he wrote Howl—they appeared in his dreams, and he wrote about them in his journals and unpublished poems from that period.Moreover, they provided the germinating seeds for Howl— madness, nakedness, and secrecy. Few poets have quarreled with their parents as intensely as Ginsberg quarreled with his, and few young men have turned those quarrels into poems as remarkable as Howl and Kaddish. His quarrels were with himself as much as they were with Naomi and Louis, and in the q uarrels with himself he expanded the possibilities not only for himself, but for American poetry, as he pushed against the limits of literary caution and conservatism that characterized the times. If ever there was a poet in rebellion against his own parents it was Allen Ginsberg.And yet if ever there was a dutiful poet it was also Allen Ginsberg. The son carried on the family heritage even as he railed against it. For decades, Louis Ginsberg had been far more famous than Allen. The elder Ginsberg taught poetry at Rutgers and played a leading role in the prestigious, though stodgy, Poetry Society of America. He had two books of poems to his name, dozens of poems in anthologies, and publications in most of the leading literary magazines. Then, in 1956 and 1957, with the advent of Howl, attention suddenly shifted from father to son. Allen was the bright new star in the literary firmament.Never again would Louis outshine his son, though for a brief time in the late 1960s and early 1970 s, father and son shared the stage and gave poetry readings together from California to New Jersey. Other fathers might have bridled at a son who was more famous than they were, and other sons might have used their fame to berate their fathers and settle old scores. Allen's fame brought him closer to his father; now that he was famous he could pay homage to Louis and his work. In â€Å"To My Father in Poetry,† which he wrote in 1959, he acknowledged, at long last, his father's influence on his own work—something he had long ignored and long denied.He heard his father's voice in his own voice. Louis was delighted that his famous son respected him. The father-son love feast notwithstanding, they disagreed as strongly as ever about politics, poetry, sex, and the self. In â€Å"To Allen Ginsberg†Ã¢â‚¬â€one of his best poems—Louis compared his son to Theseus, the legendary Greek hero who slew the Minotaur, and expressed the hope that Allen would find his way through the labyrinth of his own self until he found his own genuine identity. Allen was well aware of his various selves, but unlike Louis, he felt that no single self was truer than another.They were all parts of himself and equally valid. What was essential, he argued, was to be detached, to remain in flux and never become fixed to any one identity. (Morgan, Bill 4-10) Surely, fame would have taken a far greater toll had he not understood that â€Å"Allen Ginsberg† was a fiction. His ability to remain detached from any one fixed identity had helped to make Howl an extraordinary poem. In Howl, he was the paragon of the protean poet. In the moment of creation, he was everyone and he was everywhere, from Alcatraz to Madison Avenue.He was himself, and he was also almost everyone else in the poem. He could become one with the angel headed hipsters and with the Adonis of Denver. He was Moloch and he was Carl Solomon, too. His ability to remain detached from â€Å"Allen Ginsberg † enabled him, in large part, to go on writing extraordinary poems in the wake of Howl—overtly political poems as well as deeply personal poems—including â€Å"Death to Van Gogh's Ear! † â€Å"At Apollinaire's Grave, † and, of course, Kaddish, which he started in 1956 and continued to work on in Paris and in New York in 1957 and 1958.Living in Europe deepened his vision of both Europe and America and helped him understand the experience of a generation of European immigrants like his mother who were born in the Old World and came to the New World. Now he could imagine what it must have been like for Naomi Levy to leave Russia, travel across the Atlantic, and arrive in New York, the strangest of cities. He could transcend his own resentment and anger and see his mother as a beautiful woman in her own right. And he could put himself on the sidelines and put his mother at the center of his poem.In Allen's view, the White House and the Pentagon tolerate d mad dictatorial developments everywhere on the face of the earth. Of course, he disapproved of Soviet-style mind control and brainwashing, and he rejected official Communist Party ideas about literature and the arts, and about the obligation of the artist to serve the needs of the people. He would never write for the Communist Party or for the people, he proclaimed. No matter what country he lived in, he would always write for himself or he would write for no one.The Soviet Communist Party had driven Mayakovsky into madness and suicide. It surely would drive him mad, too. Meanwhile, America was driving him mad. The function of television, he insisted, was to control people, and he denounced it at every opportunity. By 1961 he would write about the deadliness of TV in Television Was a Baby Crawling toward That Death chamber, a long angry poem in which he proclaimed that he could never tell his own secrets on TV and that television kept vital information a secret from Americans.In t he late 1950s he argued that the USSR wasn't as evil as the talking heads on American television made it out to be. He was convinced that the USSR was a great nation, that Russian writers were as original and creative as writers anywhere, and that communism had tried & succeeded in improving material living conditions. He didn't want a communist society in the United States, but he wasn't opposed to communism in the Third World. He thought a great deal about America during his sojourn in Europe.He became increasingly anti-American, and yet there was something uniquely American about his anti-Americanism. In many ways he was the archetypal innocent abroad, the idealistic young man making the grand tour, the wide-eyed tourist who fell in love with almost everything about the Old World, and came to detest almost everything about the New World. Europe was a â€Å"great experience. Like hundreds if not thousands of Americans before him, he found Paris â€Å"beautiful† and he was tempted to â€Å"expatriate & settle down.† And, like so many other Americans, he loved the Latin Quarter and the little cafes where the existentialists smoked, drank, and talked, and where you might catch a glimpse of Jean Paul Sartre, if you were lucky. Europeans were genuine intellectuals, he decided. They cared about ideas, he insisted, whereas making money was the American thing, and there were no moral standards. Even New York, the most European of American cities, paled by comparison with Paris, Rome, and Florence. From the vantage point of Europe, New York looked hard, closed, commercial, and ingrown.Europeans were less materialistic than Americans, he thought, and less racist, too. â€Å"Europeans have more better personal relations with Negroes than Americans have, † he concluded. In Holland, â€Å"big black nigger looking spades† dated â€Å"nice white girls, † he noted, and no one paid any attention. Yes, he was still using racist language, st ill trying to shock his father, and he would go on using racist language for some time to come. Even as late as 1966, in the midst of the civil rights movement, he would use racial epithets in Wichita Vortex Sutra. No one challenged him, or scolded him.(Rothschild, Matthew 34-35) By the mid-1960s he was largely beyond reproach. In 1967, for example, when he read in London, the British poet Ted Hughes described him as the prophet of a spiritual revolution, and one of the most important men of the twentieth century. From Hughes's point of view, Howl was the single work that began a global revolution in poetical form and content. It had, indeed, broken all sorts of verbal barriers, and Ginsberg went on breaking them when he described himself as â€Å"queer† or wrote about his own body and his bodily functions, or used words like niggers† and â€Å"spades.† In the late 1950s, the Europeans he met seemed less repressed than Americans about sex and race and about langu age, too. They were far more verbally liberated. About the only thing he didn't like in Europe was the Roman Catholic Church. At first he imagined that European Catholics belonged to a mystical secret society that provided a wonderful sense of community. Gradually, however, he changed his mind and came to feel that the Roman Catholic Church operated like the secret police in a totalitarian society, and that Rome was in the business of mind control and censorship.All those medieval cathedrals depressed him, while the Renaissance inspired him, especially the art of Michelangelo, which depicted â€Å"naked idealized realistic human bodies. † Europeans seemed more artistic and far more poetic than Americans—Americans hated poetry and poets, he insisted— and he pursued poets and the legacy of poetry, too. In Italy, he visited mad Shelley's grave, plucking a few tender leaves of clover and mailing them to Louis, who was delighted to receive them. There were visits to living poets, too, especially W.H. Auden, whom he had adored when he was an undergraduate at Columbia, and whom he had been trying to meet for years. He loved to be in the company of famous people, especially famous writers and musicians, and for years he would seek out celebrities, from Ezra Pound to Bob Dylan and the Beatles, though celebrities also sought him out. Now, with the fame that Howl had furnished, and with all the notoriety that the media provided, he could knock on doors and find himself ushered into tea or served a glass or two of wine.What he wanted was adulation and acceptance. (Pollin, Burton R. 535) When he died, Columbia College Today, the alumni magazine, published a cover story about him by the poet and critic David Lehman. Eventually Trilling changed his mind about Ginsberg's work and included two of his poems, â€Å"A Supermarket in California† and â€Å"To Aunt Rose,† in his comprehensive anthology The Experience of Literature, which was publis hed in 1967 and used widely as a textbook. Ever since Ginsberg wrote Howl in the mid-1950s, he had wanted to be included in the canon, and now he was.Of course, he was delighted that it was none other than Trilling who made a place for him. The inclusion and validation was exhilarating to Ginsberg. (Harris, Oliver 171) Bibliography †¢ Harris, Oliver. Article Title: Cold War Correspondents: Ginsberg, Kerouac, Cassady, and the Political Economy of Beat Letters. Journal Title: Twentieth Century Literature. Volume: 46. Issue: 2. Publication Year: 2000. Page Number: 171. †¢ Morgan, Bill. The Works of Allen Ginsberg, 1941-1994. Publisher: Greenwood Press. Place of Publication: Westport, CT. Publication Year: 1995. †¢ Morgan, Bill.The Response to Allen Ginsberg, 1926-1994: A Bibliography of Secondary Sources. Publisher: Greenwood Press. Place of Publication: Westport, CT. Publication Year: 1996. †¢ Pollin, Burton R. Article Title: Edgar Allan Poe as a Major Influence up on Allen Ginsberg. Journal Title: The Mississippi Quarterly. Volume: 52. Issue: 4. Publication Year: 1999. Page Number: 535. †¢ Rothschild, Matthew. Article Title: Allen Ginsberg: ‘I'm banned from the Main Marketplace of Ideas in My Own Country. Magazine Title: The Progressive. Volume: 58. Issue: 8. Publication Date: August 1994. Page Number: 34+.

Saturday, January 4, 2020

The Accessibility For Ontarians With Disabilities Act

Mayo Moran’s Independent Review of the Accessibility for Ontarians with Disabilities Act received widespread positive critique from individuals across the country that highly valued her in-depth insight into this topic of necessity. Although Moran’s Review reinforces the AODA, her own recommendations and critiques are what essentially bring the topic of accessibility into focus. Through her review, it becomes clear that a cultural shift is necessary within Ontario that can guarantee â€Å"full accessibility†. By exploring my personal perspective of Moran’s report, along with some key features of the AODA, this review aims to shed light upon the necessities required to push forward the positive movement of accessibility functions within Ontario. Although the AODA has implemented (through the documentation of policies and procedures) various changes within Ontario in key aspects of the city such as, transportation, education, healthcare, employment, informat ion, technology, customer service, etc. the enforcement of these changes are lacking. Some issues responsible for this lack of enforcement, as Moran magnifies are: inadequate funding, lack of Government leadership, insufficient support from stakeholders and businesses (small or large), and the emphasis on an inconsistency of training in regards to accessibility education throughout the city. 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