Is a global state possible or even desirable Make full use of the Essay

Is a global state possible or even desirable Make full use of the theoretical and empirical literature in your answer. (with reference to theories of realism, communism, liberalism and marxism) - Essay Example The rise in international organization which has emerged after the second quarter of the 20th century is one of the greatest and central features of global associations2. While some recommend that the world is witnessing the making of an international community, ruled by procedures, norms and processes involved in decision making. Others observe the global state as being formless and even as ethically suspect3 International organizations are imperative to explore since the most crucial problems in global politics currently-terrorism, poverty, disease, economic instability, climate shift, regional fight, proliferation of weapons, and numerous other issues-cannot be resolved without integration on multilateral level. Global politics is segmented by interdependence of security which implies that no one government, not even the most influential one, can handle these issues all by itself. The modern world scenario needs both non-governmental and governmental catalysts to integrate action through global organization to cater these problems. Interdependence of security needs global state, and international organizations become a vital element of global state. This research paper will address the factors related with the emergence of global state, its possibility or desirability with the help of a brief discussion through theoretical and empirical literature4. After the termination of the World War I, the political culture of Britain was segmented by optimism regarding the probability of developing international democratic harmony and peace with the help of international integration and gradual political in Britain. However this optimism faced a sudden termination by the 1930s5. This was the decade in which the trial of the Ramsay Macdonald’s state and League of Nations were both drastically exposed as unsuccessful, and the

Summarize the teaching and work on application from the Bible, book 1 Research Paper

Summarize the teaching and work on application from the Bible, book 1 Timothy (only chapter 1) - Research Paper Example At issue are the men who are straying from the gospel of salvation by faith in Christ Jesus. Paul’s treatment of doctrinal issues related to the law are more fully expounded in Romans and Galatians (and assuming he is the author, the book of Hebrews), but he uses a short discussion of the Law as a springboard to shift the discussion to its proper place, salvation by faith. â€Å"Christ Jesus came into the world to save sinners, among whom I am foremost of all. And yet for this reason I found mercy, in order that in me as the foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life.† (1 Tim 1:15-16) In other words, if Paul can find salvation in Christ, he who persecuted and killed believers, anyone can. Starting in verse 4, Paul explains the goal of pastoral care: â€Å"†¦furthering the administration of God which is by faith.

A Critical Essay on Raimondo Pannikar Essay Example for Free

A Critical Essay on Raimondo Pannikar Essay Raimondo Panikkar is a Roman Catholic Priest who specializes in the study of comparative philosophy of religion. He was born in Barcelona Spain on November 03, 1918. Perhaps, the mixed inter faith marriage of his mother, who was a Catholic from Catalonia Spain, and his father who was a Hindu from a highly situated caste Nair from South India, accounts most for his interest in comparative religious philosophy. His education also contributed much in this. He was educated in a Jesuit school and he took up chemistry and philosophy at universities in Madrid, Barcelona and Bonn. After being ordained as a Roman Catholic Priest in 1946, and holding doctorates in Philosophy and Science (Complutense University, Madrid 1945 and 1958) and theology (Pontifical Lateran University, Rome, 1961), he left for India in 1953 to undertake studies in Indian philosophy and religion at the University of Mysore and at the Banaras Hindu University. He authored 40 books and almost a thousand articles dealing with comparative philosophy and religion and has deliberated on principles and practices of multi-faith, which includes among others, dialogues between Christian-Hindu, Christian-Buddhist and Christian-Secularist. In the book Intrareligious Dialouges, Panikkar said I left as a Christian; found myself a Hindu; and I return as a Buddhist, without having ceased to be a Christian. (Panikkar, Paulist Press; revised edition, July 1999. ISBN 0809137631). Panikkar’s contributions are widely quoted and heavily used to support the theory of (your family name 2) religious pluralism, interfaith and multi-faith studies as well as religious comparative philosophy. THE WEBSITE HTTP://WWW. RELIGIOUSTOLERANCE. ORG No matter how you describe yourself, you should find your beliefs and practices accurately represented in this website. – (ReligiousTolerance. org) This site is a copyrighted side by Ontario Consultants on Religious Tolerance. In their Statement of belief the web masters said that they are a multi-faith group. As of 2008-FEB, we consist of one Atheist, Agnostic, Christian, Wiccan and Zen Buddhist. Thus, the OCRT staff lack agreement on almost all theological matters, such as belief in a supreme being, the nature of God, interpretation of the Bible and other holy texts, whether life after death exists, what form the afterlife may take, etc. (ReligiousTolerance. org) They proceed to enumerate key points in their belief system in a bullet style, and among others, said that they In working towards a culture that is relatively free of discrimination on the basis of gender, race, sexual orientation, gender identity, religion, national origin, physical disability, age, etc. (ReligiousTolerance. org). On the left hand side of the website there are clickable links of articles and essays that list among others, the major religions of the world, Non-theistic articles such as Agnosticism and Humanism. There are also articles on Spiritual Ethics, Peace and Conflict, â€Å"Hot† Topics as well as Laws and News. Over-all the website is plain and straightforward. The interface is very easy to (your family name 3) use and very user friendly. The website has sponsors ads, but none of the usual annoying pop-ups, and/or annoying background music and other widgets that are found in other websites. The articles in the website presented in a logic way, are easy to use and topics are indexed clearly for easy referencing and retrieval. It is also peppered with nuggets and quotes from religious leaders and other notable personas. One such example is on the bottom part of the web page, from Mahatma Gandhi â€Å"The need of the moment is not one religion, but mutual respect and tolerance of the devotees of the different religions. (Ghandi). The website is a valuable resource for information in the major religions of the world. It is an excellent source of in depth religious comparative articles as well as current issues affecting faith and practice. WORKS CITED Pannikar, Raimondo. Intrareligious Dialouges: Paulist Press; revised edition, July 1999. ISBN 0809137631). Raimon-Panikkar. org Fundacion Vivarium Raimon Panikkar – Tavertet (Catalunya) Retrieved February 25, 2009. http://www. raimon-panikkar. org/index. html ReligiousTolerance. Org. Ontario Consultants on Religious Tolerance. Retrieved February 25, 2009. http://www. religioustolerance. org/

The Role And Teachings Of The Dalai Lama Philosophy Essay

The Role And Teachings Of The Dalai Lama Philosophy Essay It is up to each of us to make the best use of our time to help create a happier world1. The mark of the 21st century embraced upon a civilization corrupted with greed for power. It originated a society that talks, walks, and breathes desire for power, and to achieve this desire it will go to any cost. It does not care how many innocent people die or how many people become homeless, all it cares about is being on top and surviving. Violence is in every corner, in every street, in every block, and pretty much in every country. To live, people are willing to kill their neighbours, more or less their own blood. Violence has engulfed all of what is in existence today. It has become a source of power, a source of desire, mankinds aspiration. Although, majority of mankind may be corrupted, there still lie those who believe and have faith in amity. A belief that one day this hunger for power will lie behind us and the future will dictate peace and uphold a place of altruism (unselfishness). Amongst these believers of hope is His Holiness, Tenzin Gyatso. Tenzin Gyatso is one who seeks to find peace even in the darkest of days. Tenzin Gyatso is the 14th Dalai Lama and a symbol for future hope for both Buddhism and his nation, Tibet. He is recognized as the reincarnation of Avalokiteshvara, a Buddha who has chosen to be reborn in order to enlighten others. The Dalai Lama embraces a genuine model of life: a model through reason and selflessness and not through force; a model which is neither harmful not hostile to humanity. The Dalai Lama governs without resorting to any means of punishment: he wields weapons against no one, ruling honourably and serenely with no hatred. The Dalai Lama preaches to cultivate compassions, and metta (kindness) for all beings. An in depth analysis of the 14th Dalai Lama, Tenzin Gyatso, and his philosophies illustrate the through non violence one can achieve inner peace. Tenzin Gyatso, more formally recognized as the Dalai Lama, is the religious Buddhist leader of the country Tibet. He is the 14th manifestation of the Bodhisattva of compassion, Avalokiteshvara. To Tibetans, this Dalai Lama is known by his title, Dalai meaning ocean, and Klein, Leslie. Sprituality in a Materialistic World. AuthorHouse, 2008. Lama meaning Wisdom2. To himself, he is Tenzin Gyatso, a simple Buddhist monk- no more no less3. His holiness was born on July 6th 1935 in a small village Takster to a peasant farm family of sixteen. Takster is a village in the eastern Tibet province Amdo. At the age of 2, Tenzin Gyatso was identified as the reincarnation of his precursor, the 13th dalai Lama, becoming the 14th in line of the Dalai Lamas. Born as Lhamo Dhondrub, he was renamed rJe btsun jam dpal ngag dbang blo bzang ye shes bstan dzin rgya mtsho srid gsum dbang bsgyur mtshungs pa med paI sde bzang po4. The tulkus (reincarnated lamas) coronation ceremony occurred on February 22, 1940 in Tibets capital, Lhasa. His education began at the age of six. At the age of 15, on 17 November 1950, he was crowned the title of Dalai Lama, becoming Tibets most important spiritual and political leader. At the age of 24, he was evaluated at the monastic universities of Drepung, Sera and Ganden. In Monlam Festival Prayer, Tenzin Gyatso took his final assessment at Jokhang where he was examined on the 3 subjects: logic, Middle Path, and the canon of monastic discipline. At the age of 25 he finished the Geshe Lharampa Degree, the Doctorate of Buddhist Philosophy. In 1989, the Dalai Lama received the Noble peace prize2. To understand Dalai Lamas preaching of non violence, first one must comprehend non- violence. Non-violence is one of the highest virtues that should be accepted by everyone, no matter if they plead to Buddhism or not. Non-violence means to refrain from vicious actions. One should not kill another living being. One should not hurt another living being. One should not pain another living being. One should not ahimsa (harm) another being. This is non-violence. According to the Dalai Lama, violence is not the key, it is not the answer to anything. 2 Mullin, Glenn H., and Valerie M. Shepherd. The Fourteen Dalai Lamas: a Sacred Legacy of Reincarnation. Santa Fe, NM: Clear Light, 2001 3 Mehrotra, Rajiv. In My Own Words: an Introduction to My Teachings and Philosophy. Carlsbad, CA: Hay House, 2008. 4 Mehrotra, Rajiv. Understanding the Dalai Lama. Carlsbad, CA: Hay House, 2008. We have two options. First, nonviolence. Second, violence- thats suicide. We have to live with the Chinese side by side. It is very essential to carry this movement of nonviolence, so that later, we can live happily. If we adopt violence on the Chinese, then Tibetans will also suffer. Some positive outcome- quite a few Chinese became sympathetic of Tibetan people. They came to me expressed themselves. Nonviolence is the best method5. Violence cannot be overcome by more violence. By responding to violence, the result will be catastrophic. On the contrary, by avoiding violence one can only hope to diminish others violence. A great example of this is the homeland of the Dalai Lama, Tibet. In 1950, the genocide of Tibet began with the Chinese army of the Peoples Republic. In 1951, the Chinese government tried to take rule over Tibet from the Dalai Lama through the seventeen-point agreement. In 1959, there was an uprising against the Chinese military; when that failed the Dalai Lama was force to flee to India. In 1959, his Holiness refuted in Dharamsala, North India where he established a government-in-exile2. The Chinese captured and imprisoned naive citizens and protestors, devastating the Tibetan culture. The Dalai Lama did not refute to foul words, he did not speak ill of the Chinese. Instead of fighting back, the Dalai Lama preaches that one should meditate and reflect on what they might have done on their previo us life that they are being tormented now. He helps people understand that if one responses by causing suffering amongst another, they are not contributing to a unity in their internal world nor to the external world. The lives they live are meaningless if it does not contribute to anything. By causing suffering they cause themselves more suffering, for in their next birth they will reborn into a worse life. The life one lives is based on the karma, action, of one in the previous life. Thus, rather than devoting oneself to harm the Dalai Lama preaches Tibetans to abstain from armed struggle and accumulate good karma to achieve inner peace. If everyone adopts and learns the morals of inner peace, no longer will there be people in this world who will cause ahimsa. No longer will there be violence. As a well-known spiritual leader and political ruler, the Dalai Lamas first and foremost 5 McLennan, Scotty. The Heart of Nonviolence: A Conversation with the Dalai Lama. WisdomPortal.com. Web. 1 Aug. 2010.. obligation is to protect his people and nation. The Dalai Lama has never ceased his people from using violence just because of Buddhist morals, but because, nonviolence is for us the only way. Quite patently, in our case violence would be tantamount to suicide 6. Some might think that by not fighting he brings upon torture to his people, but the initial purpose behind the Dalai Lama is to help his people to learn and to develop. By not fighting back he tries to show people that good does not come through war and bloodshed, by refusing to fight in the long run we secure a better future. Right now we must suffer, but the seeds to our suffering will grow a clean planet. The Dalai Lama is an idol to humanity, an advocator of non-violence. Thos who do afflict harm, the enemies, are just a test of time. With time and patience, as one accumulates good karma, the birth of amity will take place, and violence will vanquish. The enemy teaches you inner strength. Your mind by nature is very soft, but when you have troubles, your mind gets strong 7. Enemies are the test of time, for when one is surrounded by enemies one has to make important judgements. These judgements define the inne r self. If one is able to refrain from violence and overcome satanic thoughts and stay on the right path, one can achieve inner peace. Thus, through the process of non violence one achieves inner peace. When one is at inner peace with themselves in times of battle they make correct decisions and refuse to fight, ultimately causing outer peace. The Dalai Lamas believes nonviolence is connected with the free understanding of individuals. The free understanding of individuals is ultimately a path leading to mental amity. Thus, non violence originates inner peace. His Holiness, the14th Dalai Lama, believes to embark inner peace one must develop metta, (love, kindness and compassion)7. When we are non-violent and refuse to fight we attain metta in our hearts. When there is violence there is anger, hatred, 6 Bstan-Ê ¼dzin-rgya-mtsho, and SÃÅ' aÃÅ'„ntideva. A Flash of Lightning in the Dark of Night: a Guide to the Bodhisattvas Way of Life. Boston: Shambhala, 1994. 7 Piburn, Sidney. The Dalai Lama, a Policy of Kindness: an Anthology of Writings by and about the Dalai Lama. Ithaca, N.Y., USA: Snow Lion Publications, 1990. and attachment, but when there is no violence one is calm, and serene. With the origins of violence comes desire and greed, eventually leading to mental unrest. When we are kind and compassionate to others it makes others feel loved, and it helps us develop inner happiness. In one of his interviews, the Dalai Lama states: If you give way to anger, hatred, you get lost. No sensible human being wants to loose himself or herself. Hope and determination will bring upon a brighter future So in order to develop human determination you need hope. And to develop hope you need compassion, love. Love and compassion are the basis of hope and determination8. If one gives into anger and hatred they give in to inner strife. If one refuses to fury and forbids him or herself from fighting they develop love and compassion to bring upon a better future. One must first develop compassion and love towards others, and then will they receive love and compassion back. One must realize that nothing good comes without suffering. Rather than making others suffer, rather than raising weapons, one should be hopeful and determined. Good karma leads to a good life. When one develops compassion and love one achieves inner peace. Without inner peace we remain longing for desire. The Dalai Lama believes that if everyone achieves calmness, compassion, and love for others eventually one day there would not be a single person left that will cause brutality upon another. When everyone has achieved this state of happiness no longer will there be armed conflict, poverty, destruction, and prejudice. The Dalai Lama is a role model of non-violence, and believes inner peace can only be achieved through non violence. The Chinese have put Dalai Lama and his people through a lot of agony, yet he still prays for their wellness. He believes that rather than drawing upon weapons, if he holds back he will attain peace with the Chinese. That one day they will see that violence only leads to deaths; through non-violence they can reach a compromise. Tibetans refuse to fight, they decided to listen to his Holiness, and abstain from harming (ahimsa) another being. Through non-violence and compassion inner happiness and peace will develop, and likewise, through 8 Bstan-Ê ¼dzin-rgya-mtsho, and SÃÅ' aÃÅ'„ntideva. For the Benefit of All Beings: a Commentary on The Way of the Bodhisattva. Boston: Shambhala, 2009 inner peace outer peace will develop. Without inner peace one will always remain worried, disturbed or unhappy. The Dalai Lamas preachings about non-violence and metta to achieve inner peace is Tibetans hope and determination for the resolution of the Chinese Genocide. In his Dentsik Monlam prayer the Dalai Lama articulates: the violent oppressors are also worthy of compassion/ Crazed by demonic emotions, they do vicious deeds/ that bring total defeat to themselves as well as to others9. This prayer was written by the Dalai Lama when he was extremely ill and all around him was bloodshed caused by the Chinese Military. The Dalai Lama wanted his people to realize that liberation can only be achieved non-violently via altruism (unselfishness) and metta (kindness). Altruism and metta can only be achieved via non-violently. Thus through the non violent approach one achieves peace of mind. The Chinese Military will stop if the Tibetans do not respond. Violence can only grow when you nurtur e to it, by not giving it violence you forbid it from growing. According to his Holiness, the spirit of non-violence is the basis for achieving inner peace. But why should one achieve inner peace? To achieve inner peace is a step to achieving liberation. The first of the 5 Buddhist precepts is the vow to refrain from killing. That one should neither hurt nor harm (ahimsa) another being, but rather practise compassion and kindness (metta) towards them. To reach the ultimate goal of Buddhist path, Nirvana, and break through samsara, the cycle of life, one must be peaceful. To achieve enlightenment and to see things for what they really are, panna, one must reach tranquility of the mind. This calmness of the mind can only be achieved through meditation, and inner peace, not violence. The actions we take affect everyone around us, not just us, so how can you believe to be liberated when you bring harm upon others. Thus, in order to achieve inner peace and deliberate ourselves from suffering, we need to focus on others, and refrain from violent actio ns. 9 Bstan-Ê ¼dzin-rgya-mtsho, Dupchok Gyaltsen. Rabjampa, and Peter Gold. Words of Truth: a Prayer. Boston: Wisdom Publications, 1993. We can never obtain peace in the world if we neglect the inner world and dont peace with ourselves. World peace must develop out of inner act As long as the weapons are left alone in storage they cannot do any harm. A human being must use them.7. Resolution through conflict does not guarantee a solution every time. Outer disbarment comes from inner disarmament. The only true guarantee of peace lies within ourselves6. In a time of conflict, we become attached to our views and forget that everything is impermanent. Our thoughts become too clouded, and we become too ignorant. When one is no longer ignorant one achieves bodhi, total awakening. Any being who understands inner peace, and subsides in a non violent conduct is evidentially contributing to the universal peace of all beings and the exile of violence. 2.com/title/Non-violenceNon-violence means 2.com/title/co-operationco-operation where it is possible, and 2.com/title/resistanceresistance where it is not10. Through Non violence one is able to control their emotions and stay happy. Through non-violence one is able to love, be compassionate and be metta towards others, as well as live in unity with humanity. Ultimately altruism, self consciousness, and amity through equal justice and fair-play lead to non-violence. Non-violence helps one acknowledge their internal awareness pertaining to greed, desire and hatred, and their outer awareness pertaining to how their internal awareness will affect the world. This awareness is ones inner peace. His Holiness, Tenzin Gyatso, the 14th Dalai Lama has become a worldwide symbol for peace, a teacher of non violence, an inspiratio n for billions. According to the Dalai Lama the first inner awareness is that suffering exists and the way to liberate from it is through hope and compassion, not violence. Through non violence we attain inner peace, through violence we attain inner discord. Hence, the 14th Dalai Lama raises no weapons, faces no wars, and preaches for non violence to achieve inner peace, for hatred never ceases through hatred in this world; through non violence it comes to an end10. 10 Sulak, Sivaraksa. Seeds of Peace: a Buddhist Vision for Renewing Society. Berkeley, CA: Parallax, 1992.

Does Utopian Socialists offer an attractive political reform? :: essays research papers

Utopia is a term invented by Sir Thomas More in 1515. However, he traces the root two Greek words outopia and eutopia which means a place does not exist and a fantasy, invention. It is widely accepted that Plato was to first to picture a utopian order. In his masterpiece, â€Å"Republic†, he formed the principles of ideal commonsense and his utopia (Hertzler, 1922:7). After the classical age, Sir Thomas More assumed to be the first of the utopian writers in early modern period. As a humanist, he gave the world in his â€Å"Utopia† a vision of a perfect communistic commonwealth (the history of utopian thought). Utopia’s influence on contemporary and rival scholars is so deep that it has given its name to whole class of literature. Following the appearance of More’s Utopia, there was a lack of Utopian literature for nearly a century (Hertzler, 1922:7). This period ended with the works of Francis Bacon, Campanelle and Harrington. These early modern utopians, being the children of Renaissance, filled with a love of knowledge and high respect for the newly truths of science. Thus, they believed that the common attainment of knowledge means the largest participation of all members of society in its joys and benefits. After the period of early Utopians, continuation of a sprit of French Revolution and initial signs of industrial revolution resulted in the emergence of a new group of Utopians called Socialist Utopians (Hertzler, 1922: 181). The word â€Å"Socialism† seems to have been first used by one of the leading Utopian Socialists, St Simon. In politics utopia is a desire that never come true neither now nor afterwards, a wish that is not based on social forces (material conditions and production) and is not supported by the growth and development of political, class forces. This paper discusses the validity of this claim, tries to present and evaluate the political reforms, if any, offered by Socialist Utopians. In order to assess the degree of appeal for the political reforms offered by the Utopian Socialists, their ideals should be examined from both structural and programmatic point of view. Programmatic point of view helps us to clarify the basis of political reforms of the Utopian Socialists whereas the structural point of view forms the theoretical basis of these practical actions and reform plans. The period in which the early socialists were formulating their theories covers the development of industrialism which was causing the dislocation to the situation of existing social groups.

Oscar Romero Essay -- essays research papers

Remembering a Hero   Ã‚  Ã‚  Ã‚  Ã‚  You can only describe him as a man of determination. Someone who demonstrates extraordinary courage in the face of injustice and inhumanity. He had a resolute intent to do what is right, true, and just, which made him the Archbishop that people remember and make movies about. Because of him, the world was informed about basic human rights and dignities and how this was being ignored in his country of El Salvador. He took it upon himself to use the church as a light of hope to the oppressed and a challenge to the oppressors.   Ã‚  Ã‚  Ã‚  Ã‚  Oscar Romero was born in 1917 and taken away in 1980. He was appointed Archbishop in 1977. Before he served his term, the Church in Central America was being protested by two political ideals. One was those priests who wanted non-confrontation with the Church and the state. And those who thought the Church should have say in the government and what it was doing. Romero was chosen because he was thought to be a â€Å"middle man† whom all could agree with. Although, soon after being appointed Romero’s close, personal friend Father Rutillo Grande was assassinated by the government’s soldiers. Obviously, this had a significant and intense effect on his life, changing him from a moderate and equal lookout to a ferocious and impetuous activist against injustice. His dramatic and passionate change in view shows how if you put your mind behind...

Creativity in classrooms Essay

The reason why student complain of boredom and lack of variety in the classroom is, because of the lack of engagement, inability to make choices, and the lack of voice in the classroom. The biggest reason most students does not engage in classroom activity is because of the criticism they get from their teachers when they try to express their feels about something. Most teachers tend to focus more on quantity instead of quality, they focus more on how it’s being said instead of what’s been said. An evidence that supports this can be seen in the book Rethinking School- Teaching Standard English in our School by Linda Christensen pg 130. â€Å"When more attention is paid to the way something is written or said than to what is said, students’ words and thoughts become devalued. Student learn to be silent, to give as few words as possible for the teacher criticism. † Meaning, due to the criticism of teacher students tend to talk less to avoid been judged. In this this evidence one can clearly see that the criticism of teachers has a very big impact on us students in such a way that it makes us feel like what we have said is wrong, or bad, or stupid; due to this feels we tend to be less engaging in the class activity to avoid been judged. This problem can be avoided if teachers know when to correct, and how to correct a student mistake. When correcting a student don’t make them feel stupid or dumb for saying what they said but instead, let them know that you understand what they trying to say, and if you want to correct them, say something like, Here is another way to say what you just said, or you could say something like instead of using that vocab you could say this instead. By doing this, you are making the student feel more comfortable in making mistakes and also creating an atmosphere of growth in the classroom. Another reason students complain of boredom is due to the inability to make choices. Students are been told what to do and how to do it instead of allowing us to explore our interests. When we explore our interests, we are given an opportunity to bring in a unique set of perception and abilities that can be cultivated to expand our understanding. Different students have different ways of learning. For example, if we are giving a project in class to write an essay about a particular topic, some students will feel strong about writing an essay because they love writing essays, while other students wouldn’t feel strong because writing an essay isn’t their strong area. Instead of writing an essay they probably want to give a presentation, write a poem, or do other things and still answer the question which is the project. However, we are not been giving the privilege to do so because we are been told what to do and how how we are expected to do it. This method isn’t healthy for our education because those teachers are eliminating our ability to make choices which puts a limitation to our creativity or in some cases kill our creativity because we are being told indirectly our uniqueness isn’t important. This problem can be stopped/avoided by letting us do what we are more comfortable with, and by letting us explore different ways of ways of answering questions instead of enforcing us to answer the question the same way as everyone else,because we can’t grow from doing the same thing all the time. Lastly, another reason why students complain of boredom in PSA is due to the lack of voice in the classroom. The biggest reason students feel silenced is because, most classrooms tend to be more teacher-centered instead of student-centered. Most teachers love to do all the talking in the classroom which is unhealthy for the education of the students because it stifles the capacity of students to be active learners. Another reason why students lack voice in the classroom is due to some teachers inability to welcome/deal with controversies. Some teachers tend to avoid controversial issues such as racism, sexism, abuse, because they are not comfortable in sharing their own opinions on these issues with students. The inability of those teachers welcoming controversial topic and saying their opinion doesn’t only affect the student, but it also affects the teacher in such a way that they wouldn’t have the confidence in critiquing their own curriculum and method. Students voice can be regained by making them feel comfortable in sharing their ideas,and also creating an atmosphere of freedom by letting conflict and discussion unfold in classrooms. By doing this, students wouldn’t only learn to find their voice, they will also learn to be tolerance of others opinion and beliefs. Student boredom is a very big issue not only in Highschool, but also in college because at one point in time every students would have experienced either the lack of engagement, inability to make choices, or the lack of voice in the classroom. These problems can all be avoided by the simply creating an atmosphere of freedom in the classroom, meaning making students comfortable in making mistakes, nurturing our creativity by making us explore our interests, and making us comfortable in sharing our own opinion about controversial issues. By doing this, it will increase students maturity by making them tolerance of others beliefs and opinion, and it also makes us deeper inquirers because our ability to respond to controversial issues will make us voracious.