Pristine Character Of Swami Vivekananda

In the early 20th-century, interest in the field of child development emerged. Researchers and theorists studied the ways in which children grew, learned, and, in some instances, were shaped by societal influences (Weiland, 1993). The study of child development enables us to appreciate and understand the social, emotional, physical, educational, and cognitive growth that children go through from birth to early adulthood. Grand theories attempt to organize and arrange concepts and aspects of development using a step approach. Such as that of Erik Erikson’s theory, the Psychosocial Identity Development theory, in which he addresses the development of personal, emotional, and social progression in an individual through stages (Pretorius et al., 2015). Erikson’s model for the approach of development involves the focus of overcoming conflicts that individuals encounter over the span of their childhood that influence their ego identity, or the conscious sense of self that develops and constantly changes due to new experiences and information that is acquired through daily interactions with others and events. In Erikson’s theory, he believed that each person experienced a conflict that served as a defining moment in their development that essentially shaped who they would become later on in life; he believed that unresolved problems of adult life echoed unresolved conflicts of one’s childhood (Berger, 2011).

One of the most critical points in a person’s life is their childhood. Erik Erikson

It outlines the struggle an individual faces in finding stability between developing a sense of forming a unique identity while still being accepted and “fitting in” with society. Erikson believed that when teenagers adequately navigated their way through this crisis, they would transpire into having a clear understanding of their individual identity and easily share this new ‘self’ with others. However, if an individual is unable to navigate their way through this crisis period, they may be uncertain of who they are which can result in a lack of understanding, leading to disconnection from society and the people around them. If youth become stuck at this stage they will be unable to become emotionally mature adults, according to Erikson’s theory. This period of an individual’s life allows them to investigate possibilities which will lead them to discovering their own identity based upon the result of their explorations.

According to Erikson’s theory, as the individual transits into adolescence, he or she begins to express the high interest in understanding and trying to make sense of the self and its qualities. This process includes self-awareness, self-conscious and self-examination ( Brinthaupt & Lipka, 2012). Porfeli, Lee & Vondracek (2013) believed that in the early to middle adolescence, the individuals are struggling to identify the balance between developing a unique individual identity while still being accept by the general society. Therefore, it explains the reason why individual may develop high consciousness towards to criticism in social environment. Simultaneously, Hoffnung, M., Hoffnung, R. J., Pause, Jeffrey, Burton, Hine (2013) stated that adolescences are able to evaluate self identity from multiple perspectives as well as able to take others opinions into

The psychologists believe that individual’s behaviour is linked with the inner thoughts and self-image. The idea is that due to free will people change often. It is humans’ responsibility on how their well-being and lives carry on. This is because we are capable of striving to achieve the best, self-actualisation desire.

On this article talks about how a study found the massive lack of tissues that occurs as we grow up. Thompson explains the develop of the brain and how it damages the teenager, which at some points it can affect the decision and growth of the youth. The reason why I will use this article is because it explains how psychology and mentally the teenager does things without them knowing why.

They are going through transitions in intellectual development and the process and transition of primary to secondary education.’ There are various intellectual skills that an adolescent will learn within this life stage. When in the adolescent life stage, the emotional development norms for an individual is to learn their personal identity and they must leant about who they are about how to control their emotions within the change of puberty. Low self-esteem and confidence issue is often something most teenagers struggle with. With adolescence secondary learning occurs, a person’s self-worth can change within this life-stage due to the social situations that an individual had to be within, also their use of clothing, language and religion etc. The introduction of hormones can often change how teenagers see themselves. Adolescent’s independence that they go through can affect their social and emotional development.

Young people don’t maintain the same personality, feelings and views throughout their life. At some point in their life, which very often starts during adolescence, they start looking for their true identity. The transition into becoming a more mature person may be very exciting and very uncertain at the same time. It is a process that involves many changes shaped by the family, friends, environment, community and culture. Young people become more independent, dream of living their life the way they always wanted to, they explore the world, look for new possibilities. At the same time they still ponder their personal identity, are vulnerable and easily influenced by others. They take on new responsibilities, face new challenges and make mistakes.

Or are internal personal factors—a person’s “consciousness”—what really determine behavior? Most people would answer this question by asserting that both a person’s behavior and the internal personal factors combine to produce behavior. It seems though, that in reality the answer to this question involves a complex theory in psychology termed as “reciprocal determinism”. This theory was developed by famous psychologist, Albert Bandura, and gained great popularity with the publishing of his book, Social Foundations of Thought and Action in 1986. In one of his research articles, titled “The Self System in Reciprocal Determinism”, Bandura argues that psychological functioning involves a continuous reciprocal interaction between behavioral, cognitive and environmental influences (Bandura 1978). To better understand what this theory means, you just need to think about the role of culture in human society. It is common knowledge that culture influences an individual’s behavior, however culture itself is mostly, if not entirely of a person’s own making. This does not imply, however, that the relative influence of the three determining factors of psychological functioning is equal. Depending on the situation, an individual’s functioning might depend more on the immediate environment than the other determining factors (Bandura 1978). For example, the functioning of an individual in a situation where he has to swim in order to not drown is almost entirely dependent on an external factor. Therefore, evil behavior reflects a particular way of psychological functioning and is thus determined by the reciprocal relationship between behavior, cognitive and environmental

(1) According to Buddhist beliefs, there is neither a soul nor an essential self. Karma is understood as good or bad intentional actions performed in the mind, body, and speech. Good intentions will lead to good consequences and bad intentions will lead to bad consequences. Therefore, good karma is better than bad karma, but no karma is better than good karma. The intentions performed in a small scale will affect a person’s life on a large scale. Each person is the cause of what he or she reaps in the world. The individual is responsible for his or her own karmic results. The way in which they think, the physical action that they perform, and what they say further affect karmic intentions and results. By knowing this, a person can change his or her behavior in an attempt to achieve good karmic results. In Buddhist Literature, there is a list of ten meritorious deeds:” generosity, morality, meditation, reverence, service, transference of merit, rejoicing in others’ merit, hearing the doctrine, teaching the doctrine, and straightening one’s views.” By completing at least one of the ten meritorious deeds, a person can experience good karma. For instance, if we are kind and help someone in need of help, whether or not we know him or her, then that is good karma. If someone is sick or injured and we offer them help to get better, then that is good karma. On the other hand, if we curse because we miss the bus or the bus is late to bring us to school or work, then this is bad

As human beings age, according to Erik Erikson, they go through developmental stages that help to create and transform their personalities. If needs are met and the ego is gratified, then the individual is able to move on to the next challenge. Onward they march in life and in stage until they find the end level: integrity versus despair. This has been categorized as adults 65 years and older by Erikson. Here, people are to reminisce and judge their lives in terms of merit or disappointment. Erikson himself had a lot to comb through in his later years.

Adolescence is both a social and cultural construct as well as biological one, it is the developmental period where one transition from being a child to adult and face biological, psychological, and social challenges. This challenging, and important time in between childhood and adulthood has caused a lot of interest in the psychological field and a number of theories have been developed in order to try and explain the different stages of development. One of the most significant models of psychosocial development was created by Erikson (1963) and the stage related to adolescents is known as the “Identity vs. Role-Diffusion”, where the one is in constant pursuit of a coherent sense of self during the teenage years. When the teenager is unable to put together aspects of themselves they experience role-diffusion. Later on Elkind (1967) introduced his theory of adolescent egocentrism, explaining the increase in preoccupation with oneself during the teenage years. Kohlberg (1969) quickly followed up with his theory of moral development, in order to examine how adolescents develop their ability to solve ethical dilemmas. Another challenge teenagers need to face is mental health. The psychological part of striving for independence, while still struggling with identity formation and having poor coping strategies can have serious consequences and lead to mental illnesses, such as depression which is a growing concern among youths. This essay will further examine to what extent

Another stage of Erikson’s theory that is similar to stages of Kohlberg’s theory is identity versus identity confusion where the adolescent learns the essence of what makes them who they are from bringing together everything they have learnt and what kind of person they will be. Kohlberg’s stages that are similar is the conventional stage of good boy/ nice girl morality where the school-aged child follows rules to be accepted by those around them, and the postconventional stage of social contract orientation where the adolescent will follow society customs for the benefit of others. These three stages are closely associated as someone’s identity is usually shaped by the customs of society. People will do what is expected of them to be accepted which in turn contributes to their identity. The last similarity between the two theories is Erikson’s stage of generativity versus stagnation where the middle-aged adult broadens their concern from themselves to the community and world, and Kohlberg’s postconventional stage of universal ethical principles where the adult’s actions are determined by their own ethical principles and standards of behaviour. These two stages complement each other as a person cannot have concerns for the community and world if they do not have a sense of their own beliefs and values as a foundation. A person needs to know what they value to then go on and have concerns that

The second character is George Swift, who was the Ambassador’s Deputy, who did not display any of the SOF Imperatives. In the vignette, “The Six-Foot Swami”, he destroys an opportunity for Colonel Hillandale to influence the king to move his troops against the communists. Mr. Swift ruins, through his incompetence and obliviousness, a masterfully crafted plan by Colonel Hillandale to capitalize on mysticism and the Sarkhanese leadership. According to ADRP 3-05, the imperative “recognize political implications” is defined as “Many SO are conducted to advance critical political objectives. ARSOF must understand that their actions can have international consequences… SO frequently create conditions for nonmilitary activities to occur within

He remarked, “We who are progressing know that the more we progress, the more avenues are opened to pain as well as to pleasure” (WRI, 37). Vivekananda’s message attracted many Westerners who were searching for mental peace. Nivedita admitted this in her essay “The Modern Despair”. She showed how dissatisfaction and disillusionment destroyed mental peace of the developed Western society. She depicted a world marked simultaneously by “growing dissatisfaction and vulgarity of privilege and the growing sadness and pain of the dispossessed” (in U. King, 72).Commenting on the root cause of these problems Vivekananda repeatedly emphasizing on the spiritual orientation of the mind and had argued for the blending of both the hemispheres, the material West and the spiritual East for the true development of the human society. He attacked British colonialism by saying that they have no right to subjugate India by means of spiritual and economical superiority and it was also meaningless to send Christian missionaries to the land where spirituality and religion run through the veins of the people. In a short address at the Parliament of Religions, aptly titled “Religion Not the Crying Need of India”, he spoke directly to the