How Do The Specific Course Materials Connect, Align, Support, and Term Paper

How Do The Specific Course Materials Connect, Align, Support, and Intersect With Concepts Addressed In The Book The Servant - Term Paper Example This research will begin with the statement that effective leadership is one of the major attributes of organizational success. Northouse has described leadership as a process that assists individual to influence a group of people in terms of achieving a common goal. Leadership acts as a catalyst to influence four fundamental factors of an organization’s productivity such as labor, land, entrepreneurship, and capital. The leadership style of management or owners is very important for effectively structuring the culture of the organization. There are a number of leadership styles that have been evaluated and examined by researchers overall period of time. As per Selznick, the style of leadership must differ according to the structure of the organization, work culture and personality as well as tolerance of subordinates. Hunter has described the effectiveness and importance of servant leadership for organizational management in his book â€Å"The Servant†. The theory of s ervant leadership illustrates that in order to increase the effectiveness of leadership activities a leader needs to serve first. Rather than a leadership style or technique, servant leadership can be described as a pattern of behavior that can assist management to gather long-term benefit. Hunter has described the impact and application of this leadership style through the tale of a business executive and his failure as a boss, coach, father, and husband.  

Non verbal communication Term Paper Example | Topics and Well Written Essays - 1750 words

Non verbal communication - Term Paper Example appearance. In this technique, I would just wear the clothes of cultures different from my own and see how this affects my experience of communication in a multicultural setting. In this paper, I have shared the results and have discussed in which experiments, this technique enhanced my ability to communicate across cultures and why. Rationale Today, we live in an increasingly multicultural and globalized world. Every day, we get to meet and socialize with people from backgrounds of many cultural varieties. Lack of foreign languages certainly hinders our ability to communicate across cultures. But at the same time, the importance of social networking across cultures in the contemporary age cannot be overstated. Be it school, office, or a restaurant, we have to encounter and communicate with people from other cultures and retreating from this is simply not an option. While verbal communication in the inter-cultural setting has been a much studied subject, the non-verbal communication in an inter-cultural setting remains a passive subject of research although it is no less important than the verbal communication. ... The researchers found that the research participants were more likely to identify the pictures of smiling people who were of their own ethnicity as compared to the pictures of people from other ethnicities. â€Å"People tend to favor a member of the in-group over an out-group member when distributing positive outcomes such as rewards to others†. 1 It so happens because of the fact that â€Å"[c]ulture strongly influences, and in many cases determines, our interpretations†.2 The famous Indian political leader Jawaharlal Nehru also emphasized upon developing an understanding of different cultures to be able to communicate better across cultures. â€Å"If we seek to understand a people, we have to try to put ourselves, as far as we can, in that particular historical and cultural background†¦If we wish to convince them, we have to use their language as far as we can, not language in the narrow sense of the word, but the language of the mind. That is one necessity† (Nehru cited in3). Adler states that there are certain non-verbal behaviors that can facilitate the conveyance of meaning between two or more people from different cultural backgrounds that include visual restatements, gestures, demonstration, pauses, and summaries. Description of my experiments For this research, I conducted three experiments in total in three different settings, one of which was a school, the other was a clothes’ shop, and the third was a wedding ceremony. One thing that was common between them was that all three were multicultural settings. Experiment 1 I conducted this experiment in my school on an event when students were allowed to dress up in the outfits of their

The Ancient Indian Educational System Education Essay

The Ancient Indian Educational System Education Essay Ancient Indian educational system focused on building a disciplined and values-based culture. Human values such as trust, respect, honesty, dignity, and courtesy are the building blocks of any free, advanced society. The convocation addresses from ancient time throws significant light on the qualities required to be developed in the students which are not very different from the qualities that modern educational systems are trying to impart. Discipline like character is an essential quality for personal as well as social life. It consists in obedience to laws, rules and decisions. In this regard we must admit that ancient Indian system of education played a major role in making students realize their duties and responsibilities and emphasized on the necessity of discipline for an orderly social life. Character and discipline cannot be imparted to an individual by preaching or through speeches. While students can be imparted with the knowledge of what is moral and what is immoral, what is discipline and what is indiscipline, what is character and what is characterless, they can be made to act in conformity with the required standard of behaviour, only through personalexample. These qualities are acquired by emulation in addition to education. 3. The modern school education system in India comprising primary, middle and secondary levels vary considerably across the states since education is primarily the responsibility of the state governments. Most states follow five years of primary, three years of middle and two years each of secondary and higher secondary levels shown in appendix Q. In the public schools, the lessons are taught mostly in regional languages and English is learned as second language while private schools use English to teach most of the subjects. The system of higher education is however more or less uniform across the country and taught mostly in English. The first level degrees in non-technical subjects usually require about three years while the technical degree courses span over four years. 4. Indian Constitution directs the State to provide free and compulsory education for all children upto the age of 14. This goal has been pursued by the country for nearly six decades through successive development plans. The last two decades have witnessed significant improvements in childrenà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢s participation in schooling, accompanied by substantial increase in investments. The recent effort to raise resources for the sector through imposition of an education cess is major effort in that direction. Even though school education has traditionally remained a subject for action by State Governments, Government of India has, during the last two decades following the National Policy on Education à ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬ 1986, begun to play a leading role. This culminated in the launching of the national programme of Sarva Shiksha Abhiyan in 2001. Despite all these efforts, the final goal of providing quality education for all has eluded the country. 5. Urgency of reaching the goal has been heightened in recent years due to several national and international developments, including commitments made under the Dakar Framework for Action for providing quality Education for All by 2015  [ii]  , which not only covers primary education but also focus on literacy goals, gender equality and quality concerns.  [iii]  The Dakar Framework of Action listed the following six specific goals to be achieved by all countries. a). Expanding and improving comprehensive early childhood care and education, especially for the most vulnerable and disadvantaged children. b). Ensuring that by 2015 all children, particularly girls, children in difficult circumstances and those belonging to ethnic minorities, have access to and complete free and compulsory primary education of good quality. c). Ensuring that the learning needs of all young people and adults are met through equitable access to appropriate learning and life skills programmes. d). Achieving a 50 per cent improvement in levels of adult literary by 2015, especially for women, and equitable access to basic and continuing education for all adults. e). Eliminating gender disparities in primary and secondary education by 2005, and achieving gender equality in education by 2015, with a focus on ensuring girlsà ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â‚¬Å¾Ã‚ ¢ full and equal access to and achievement in basic education of good quality. f). Improving every aspect of the quality of education, and ensuring their excellence so that recognized and measurable learning outcomes are achieved by all, especially in literacy, numeracy and essential life skills. 6. The National Plan of Action for Education for All (2002) in India reflects this sense of urgency felt within the country by proposing to reach the targets much ahead of the international dateline. At the national level, the Constitutional Amendment in 2002 declaring education in the age group 6-14 which corresponds to the elementary education stage of schooling a fundamental right has brought the issue of universal elementary education (UEE) to the centre stage of public discourse. The country is in the process of drawing up the legislation for effective implementation of the right for translating the constitutional provision into reality. With the progress made in recent years the goal seems to be achievable by the international time frame of 2015. But this requires systematic assessment of the various goals the present exercise is one such effort. 7. Looking from different perspective institutions of higher learning and universities flourished in India well before the Common Era, and continued to deliver education into the Common Era. Secular Buddhist institutions cropped up along with monasteries. These institutions imparted practical education, e.g. medicine. A number of urban learning centres became increasingly visible from the period between 200 BCE to 400 CE. The important urban centres of learning were Taxila and Nalanda, among others. These institutions systematically imparted knowledge and attracted a number of foreign students to study topics such as logic, grammar, medicine, metaphysics, arts and crafts. 8. With the arrival of the British Raj in India a class of Westernized elite was versed in the Western system of education which the British had introduced.  [iv]  This system soon became solidified in India as a number of primary, secondary, and tertiary centres for education cropped up during the colonial era. Between 1867 and 1941 the British increased the percentage of the population in Primary and Secondary Education from around 0.6% of the population in 1867 to over 3.5% of the population in 1941.  [v]  However this was much lower than the equivalent figures for Europe where in 1911 between 8 and 18% of the population were in Primary and Secondary education. Additionally literacy was also improved. In 1901 the literacy rate in India was only about 5% though by Independence it was nearly 20%.  [vi]   9. Following independence in 1947, Maulana Azad, Indias first education minister envisaged strong central government control over education throughout the country, with a uniform educational system. However, given the cultural and linguistic diversity of India, it was only the higher education dealing with science and technology that came under the jurisdiction of the central government. The government also held powers to make national policies for educational development and could regulate selected aspects of education throughout India. 10. The central government of India formulated the National Policy on Education (NPE) in 1986 and also reinforced the Programme of Action in 1986.  [vii]  The government initiated several measures the launching of DPEP (District Primary Education Programme) and SSA (Sarva Shiksha Abhiyan, Indias initiative for Education for All) and setting up of Navodaya Vidyalaya and other selective schools in every district, advances in female education, inter-disciplinary research and establishment of open universities. Indias NPE also contains the National System of Education, which ensures some uniformity while taking into account regional education needs. The NPE also stresses on higher spending on education, envisaging a budget of more than 6% of the Gross Domestic Product.  [viii]  While the need for wider reform in the primary and secondary sectors is recognized as an issue, the emphasis is also on the development of science and technology education infrastructure.

The Sun Also Rises 5 Essay -- essays research papers fc

Brett Ashley: Whore or Herione   Ã‚  Ã‚  Ã‚  Ã‚  After a thorough reading and in-depth analyzation of Ernest Hemingway's riveting novel The Sun Also Rises, the character of Brett Ashley may be seen in a number of different ways. While some critics such as Mimi Reisel Gladstein view Brett as a 'Circe'; or 'bitch-goddess,'; others such as Carol H. Smith see Brett as a woman who has been emotionally broken by the world around her. I tend to agree with the latter of these views, simply because of the many tragedies that befell Brett. She is a heroine who, despite being wounded by love and war, continues to pursue true love.   Ã‚  Ã‚  Ã‚  Ã‚  Mimi Reisel Gladstein does make an excellent case for Brett as a 'modern-day Circe'; or 'bitch-goddess.'; Brett is a '. . . drunkard, a nymphomaniac, or a Circe who turns men into swine. . .'; (58). She has this transforming effect on several men throughout the course of the novel. Because of her extreme physical beauty, men such as Robert Cohn and Mike Campbell place Brett on a pedestal where she can do no wrong. Robert offers himself to Brett, then follows her around as if on a leash, 'sniveling and squealing as if he were swine'; (58). While Brett saunters around on her sexual escapades, she does not take into account the feelings of Jake, the man who truly loves her, because he is unable to meet her sexual needs. Brett does bother with Jake's frustrations; she uses him only as an emotional support to fall back on when the flings leave her emotionally unsatisfied. 'Brett's bitchery is fully revealed by her treatment of Jake. . . he truly loves her but she uses Jake to get the emotional fix she cannot find is sexual union . . . this is ironic since she would most likely find both if Jake were fully functional'; (59). By looking at her treatment of Robert Cohn, Mike Campbell, and Jake Barnes, Brett could easy be seen as a self-centered, promiscuous nymphomaniac whose quest for love destroys men but leaves her relatively unharmed.   Ã‚  Ã‚  Ã‚  Ã‚  As Carol Smith points out, however, '. . . analyzing Brett in terms of bitch-goddess or Terrible Mother does not do justice to her'; (55). Smith's quotation is well-founded. Hemingway has done much more with the character of Brett than it may seem. 'She is a good woman the world has broken . . . a complex woman who has endured much'; (55). T... ...p;  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Works Cited Bardacke, Theodore. 'Hemingway's Women: 1950,'; Ernest Hemingway: The Man and   Ã‚  Ã‚  Ã‚  Ã‚  His Work. Ed. John K. McCaffery (Cleveland: World Publishing, 1950), pp.   Ã‚  Ã‚  Ã‚  Ã‚  342-44. Rpt. in Brett Ashley. Ed. Harold Bloom. New York: G.K. Hall and Co.,   Ã‚  Ã‚  Ã‚  Ã‚  1995. pp.12-13. Gladstein, Mimi Reisel, 'Hemingway,'; The Indestructible Woman in Faulkner,   Ã‚  Ã‚  Ã‚  Ã‚  Hemingway, and Steinbeck. (Ann Arbor, UMI Research Press, 1986), pp. 59, 62.   Ã‚  Ã‚  Ã‚  Ã‚  Rpt. in Critical Essays on Earnest Hemingways The Sun Also Rises, ed. James   Ã‚  Ã‚  Ã‚  Ã‚  Nagel. New York: G.K. Hall and Co., pp.58, 59. Hemingway, Ernest. The Sun Also Rises. New York: Simon and Schuster, 1926. Smith, Carol H., 'Women and the Loss of Eden,'; Ernest Hemingway: The Writer in   Ã‚  Ã‚  Ã‚  Ã‚  Context, Ed. James Nagel (Madison: University of Wisconsin Press, 1984),   Ã‚  Ã‚  Ã‚  Ã‚  pp132-4. Rpt. in Critical Essays on Earnest Hemingways The Sun Also Rises,   Ã‚  Ã‚  Ã‚  Ã‚  ed. James Nagel. New York: G.K. Hall and Co., 1995. 54-

Frederick Douglass vs. Martin Luther King Jr. Essay

MLK Jr and Frederick Douglass both have the same thoughts on how African Americans should be treated different. The main difference between there thoughts are how they feel about how African Americans get treated by white people. Frederick Douglass was a slave who escaped form slavery but while in it he was treated horrible. Since he was treated so bad his point of view and perspective on white people is that there all evil no matter whom they are. But from MLK’s perspective he just wants African Americans to have equal rights just like they should. Frederick Douglass was born a slave and has been around slavery all his life. During slavery the slaveholders never held back and never showed mercy when they punished slaves. Frederick Douglass was punished so much and to him slaveholders and white people are evil. So since Frederick Douglass has only really seen white people when there mad and when they harm him, that is why his point of view on them is so different then MLK’s. That is also why Frederick Douglass’s speech is different from MLK’s letter they both have two different perspectives on white people. Martin Luther King on the other hand is totally different. He really just wants peace for his people and the same rights. He believes that all humans are the same and created from the same person so why don’t African Americans have equal rights as everyone else. He knows the nicer white people and he also knows the white people who don’t care at all about what he wants. So unlike Frederick Douglass who didn’t know any nice white people MLK knew people who were on his side and the people who were totally out to get him. That is why MLK’s letter is different than Frederick Douglass’s speech. They both do have there similarities though. They both want the same for there people and that’s peace and to be equal. MLK enforced it a lot more than Frederick Douglass but in the end they both wanted the same thing for there people. They both suffered a lot from wanting equal rights but they made it. MLK got put into jail for awhile and was humiliated and Frederick Douglass was nearly beat to death everyday and was humiliated so much  everyday but in the end it was all worth it because now African Americans are equal and have there rights. In the end these two men got what they worked so hard for, there rights for there people and equality. They both had a goal and achieved it they never gave up no matter how hard it got or no matter how much trouble they got into they strived for there goal and achieved it. These two men are inspirations to most people because of what they have don’t to help there people and themselves.

How Does Mill’s Principle of Liberty Contribute to Progress?

The concept of liberty seems to have been consistently analysed and re-structured throughout history by ambitious philosophers keen on creating a ‘better world’. John Stuart Mill, a British philosopher of the XIX century, is not an exception from this trend. With his thought-provoking work â€Å"On Liberty†, he sets a basis for what he believes will lead to the development of the human being and contribute to its progress. This gives way to his Principle of Liberty, which illustrates that only a free person, and by default also the society, has the opportunity for growth through searching the truth by questioning and debating.It may be agreed upon that a strong barrier to any form of progress is the avoidance or omission of the truth. Mill goes even further and argues that an opinion may be wholly true, wholly false, or partially true, and all three benefit the common good. The only way to attain this truth is through discussion, as â€Å"If all mankind minus one , were of on opinion, and only one person were of the contrary opinion, mankind would be no more justified in silencing that one person, than he, if he had the power, would be justified in silencing mankind. This quote is a prominent example of the importance of seeking the truth through thought and expression, and is one of the factors contributing to individual liberty. The world a human being grows up in shapes his opinions, and while this is acceptable for initial formations of thought and awareness, Mill argues it is dangerous to rely only on it and not reflect on other ‘worlds’. Not only would such an attitude impair the total formation of one’s mental capabilities and capacity, it would also lead to seeing yourself as infallible.After all, if a person surrounds himself with people of the same convictions as him, then it is plausible to presume that he will believe many things as issues that are no longer doubtful. This in turn results in the line between o pinion and fact getting blurred due to the inexistence of debate, causing many future errors which could have been omitted otherwise. â€Å"The suppression of opinion based on belief in infallible doctrines is dangerous†, whereas any silencing of discussion is, according to Mill, an assumption of infallibility.Treating truth as a relative concept by refusing to hear what one considers a ‘false’ opinion is â€Å"assuming that their certainty is the same things as absolute certainty†. Humans should keep their mind open to criticism of their belief and listen to a variety of views on it in order to understand it and be able to defend against it. A clash of conflicting opinions enables us to find ‘fuller’ truths. The only way we may know if a belief is true or not is to challenge it. If a doctrine â€Å"is not fully, frequently and fearlessly discussed, it will be held as a dead dogma, not a living truth†.Mill seeks to point out this fundam ental issue which, due to its simplicity and obviousness, is often underrated. â€Å"No wise man ever acquired his wisdom in any mode but this; nor is it in the nature of human intellect to become wise in any other manner†. Of course, a major problem in attaining the truth is that it may remain in â€Å"narrow circles of thinking and studious persons among whom they originate, without ever lighting up the general affairs of mankind with either a true or deceptive light†. This is precisely what Mill wants to avoid.Moreover, he wants to advance the discussion to a higher level of clarity without an individual’s actions and beliefs being restricted by bonds of custom and conformity. He notes that the most venerable beliefs arise from a person’s own critical assessments and reasoning. The Principle of Liberty illustrates his argument that freedom is indispensable to originality of character as it is the means by which a person can develop as an individual. An d, Mill claims, â€Å"The free development of individuality is one of the leading essentials of well-being†.This line of reasoning leads us to an important aspect of Mill’s Principle, i. e. how it contributes to individual and, in the long run, social progress. We have already established that seeking the truth provokes the mental development of an individual. The cultivation of individuality will result in human happiness as it requires making choices that one thinks is most beneficial to their life. â€Å"First, Mill argues, even though people do make mistakes, individuals are still more likely to be right about what would make them happy than anyone else. It is essential to help one another distinguish between worthy and unworthy pursuits through persuasive argument and use of liberty in a sensible way to fully develop as free individuals. † A second reason for liberty is that it will not only lead to better decisions in the long run, but also that the exerci se of freedom of choice is itself vital to the full development of human nature. Those who are slave to customs, Mill suggest, will never develop into rounded, flourishing individuals; not necessarily because they will be nhappy, but because they will fail to develop one of their most distinctively human capacities, the capacity for choice. † Consequently, one can argue that since individuality is a positive thing, it is necessary to build social institutions that contribute to that individuality. A functioning society whereby individuals are able to learn from others’ ‘experiments of living’ is, according to Mill, human progress at its best. â€Å"Liberty is vital as a condition of experimentation† , for without it peoples’ rational would not be used and thus would not develop.When a person becomes more valuable to himself, he immediately becomes more valuable to society. It is necessary, however, to stress the limit of liberty, also known as the Harm Principle. As long as one person’s actions do not harm the interests of another, society should not interfere. Mill identifies ‘the permanent interests of man as a progressive being’ as his interests in autonomy and in security. Furthermore, when a human being does not intrude on another person’s freedom, that person can develop accordingly, and incidentally become a role model showing others how (not) to live.This is how the â€Å"less creative† individuals of society can make informed decisions on leading their own lives, i. e. learning from experimenting, which is â€Å"quite the chief ingredient of individual and social progress†. Nevertheless, critics of Mill’s Principle are quick to notice that his ideas rest on the optimistic outlook that human beings are capable of learning from experience, indeed, that they even want to do it. Yet as history shows, humankind is consistent in failing to learn from mistakes. â€Å"Pro gress is the cornerstone of Mill’s doctrine† , yet if humans are not prepared to learn, how do they differ from ‘children and barbarians’?Liberty is a means to progress; incapable of free speech and debate, children and barbarians do not benefit from liberty and hence it does not apply to them. Thus we may assume that a certain attitude towards life is needed for Mill’s Principle to succeed, that is to say it strongly relies on humans having the capacity of making moral progress. He believes this can be trained by society in the early stages of human life. It is throughout childhood when society has the biggest influence over a person, when it should strive to embed values it hopes to see materialize in adulthood.The knowledge a child accumulates should then be left free to be interpreted in any way the adult sees fit after reaching maturity. After all, non scholae, sed vitae discimus. Moreover, â€Å"if the person fails to accept those values, or r emains immature, it is society's own fault†. Precisely this point has been the target of much criticism, seen as the crux of Mill’s idealistic vision for an improbable future that goes against human nature. For if everyone remained ‘immature’, then how is liberty to contribute to individual and social progress?If this were the case, the entire ideology would be abolished in an instant and in lieu of it in modern times, other beliefs would dominate. Yet liberty continues to be epitomized as the best answer to a free, happy society. As previously stated, ‘bonds of conformity’ are considered by Mill to be a restraint on liberty. The reason behind this is twofold. First of all, relying only on traditions and treating them as your moral guide by which you live your life, a form of dogma which one accepts without question, hinders your decision-making abilities.Mill places great emphasis on the importance of choice. By narrowing someone’s choi ces and making them complaint to a certain lifestyle, you take away their freedom. Secondly, such forced conformity denies the existence of diversity. This is a key factor in human development, for by â€Å"seeing people’s dissimilarities (†¦) one learns about one’s own weakness†. Mill is eager to draw attention to the potential opportunities that arise with this, for example, by improving oneself: you have the freedom to make mistakes, assert falsehood, and interpret the experience as you see fit.Whatever conclusion one comes to is still a form of human progress, but this is only possible thanks to an open culture. This stance is severely criticized by communitarians, who see Mill is an iconoclast. They argue that we are too interconnected to simply untie society’s ‘bonds’, and nor is there any reason why we would want to- after all, humans are social creatures and individual separation is not the key to freedom. A counter-argument to t his may be that culture is an evolving process as well, and rapid cultural transgressions do occur frequently, especially in terms of technological and scientific progress.Of course, some morals are static and universal, but if we were to perpetually follow a form of customs of society, we would remain immobile. What is more, there is a lack of consistency in communitarians’ perception of freedom, simply because they do not considerate the full extent of how subjective traditions tend to be. What is customary for one person may not be for another, and enforcing one’s traditions onto another human being, especially if it is done by society, truly harms the minority.Such a repressive form of society is deemed by Mill as a regression of individual progress, a halt to â€Å"create the ultimate good in the future, human progress†. The above mentioned arguments illustrate clearly why Mill was so keen on defending the concept of liberty, what he considers the only way in which progress can be enforced without impinging on others’ freedom. It is, he argues, the fundamental human right. â€Å"The sole end,† Mill states, â€Å"for which mankind are warranted, individually or collectively†¦ in interfering with the liberty of action of any of their number, is self-protection†.Wolff comments on this by saying that â€Å"this will enable each to seek his or her own best; it will liberate a diversity of interests to the benefit of the individual and of all; and it will nurture moral freedom and rationality. With the latter comes creativity and the means of social and intellectual progress. † Such liberty contributing to progress is more so beneficial due to what it entails, i. e. the individual’s freedom of thought and discussion. Mill protests against any stifling of opinion, for even if it were false, we would not recognize its wrongness without contrasting it with the truth.One will never reach the highest level s of self-development without debate and constant awareness of one’s fallibility. Critical assessments of beliefs and opinions are necessary, and only when they â€Å"survive the struggle as it were in the â€Å"marketplace of ideas†, then, and only then, will one be entitled to accept them as justified† . Even then, however, we may be in the wrong. As history has showed us, men who we see now as ‘evil’ and ‘immoral’ were not in their time, as they were acting accordingly to the rules of the society they were brought up in. Thus the debate must be on-going and never lead to a â€Å"deep slumber of a decided opinion†.Furthermore, â€Å"mere shock to tender sensibilities can never be weighty enough harm to counterbalance the case for free expression of opinion. † Nevertheless, it is imperative to keep in mind the statements that Mill is being too optimistic and naive. After all, his whole Principle balances on the assumption that human beings are capable of progress. Even if we concede to that, Mill’s Principle still put forward an essential aspect of human growth. How? Let us look at a quote by George Bernard Shaw: â€Å"progress is impossible without change, and those who cannot change their minds cannot change anything†.The importance of free speech and debate reverberates throughout the whole of â€Å"On Liberty†. Mill is always eager to encourage seeking the truth; his Harm Principle states that we cannot harm others’ interests, yet he does not rule out persuasion. Through persuasive arguments and by taking advantage of our freedom in intelligent ways, we develop both ourselves and those we come in contact with and pave the way for progress. Bibliography 1. Bartleby Editors . (2012). On Liberty. Available: . Last accessed 15th Dec 2012. 2. Feinberg, Joel (1980). Rights, Justice, and the Bounds of Liberty. Essays in Social Philosophy.Princeton: Princeton University Press . 3. Gray, J (1996). Mill on Liberty: A Defense. London: Routledge. Chapter 3. 4. Honderich, Ted. (2005). John Stuart Mill's On Liberty, and a Question about Liberalism. Available: . Last accessed 15th Dec 2012. 5. Lacewing, Michael. (2012). Mill on Liberty. Routledge: Taylor and Francis Group. Available: . Last accessed 15th Dec 2012. 6. Mill, John Stuart (2001). On Liberty. Kitchener: Batoche Books. 7. Sparknotes Editors. (2012). On Liberty. Available: . Last accessed 15th Dec 2012. 8. Wilson, Fred. (2007). John Stuart Mill. Available: Last accessed 15th Dec 2012. Chapter 4.