Identify an ethical challenge for each element (a-d) of Dr Lux advertising plan. Which General Principles and Ethical Code Standards best help understand why these elements may create ethical problems? Explain why.

Case 5. Web-Based Advertising. Dr. Lux, an applied developmental psycholgoist, has created his own community consulation and program evaluation business. He specializes in helping communities and service organizations set up day car programs for children aged 1 to 3 years. He wants to advertise his services on the Internet and is beginning to develop the following plan:

A) To gain maximum exposure on search engines like Google, he will name the website "SuccessfulDayCarePrograms.org"

B) As a service to potential community clients, he will put links on his website to other online information about infant mental health and social and legal services available in different communities where he might fins clients.

C) He is currently under contract with a city agency. He helped the agency design a day care origram for children of employees and is now in the process of evaluating its first year of implementation. He would like to ask a few parents whose children go to the day care program to endorse his new consulation service. He would use a picture of the parent and place the endorsement in quotes under the picture.

D) The website will include a question-and-answer blog. Individuals can post qestions to the blog about their preschool child's development (e.G., toilet training, language development, social development, etc), and he will post answers.

is the roe v wade a settle law using stare decisis

Groups are one of the forms making up social structure. ALL BUT which of the following are ways that primary groups differ from secondary groups?

Elizabeth Bliss comes from a wealthy family. She attended all of the right schools and an Ivy League college. Now she has fallen in love with Mike Smith, the family’s gardener. Elizabeth’s father forbids her to marry Mike. Clearly, Mr. Bliss is a believer in

Unemployment is not necessary under capitalism.

Marsha is 16 years old and lives with her two sisters (Jan & Cindy), her mother (Carol), her step-father (Mike), and her three step-brothers (Greg, Peter & Bobby) in Southern California. Her nose was broken when she went to the back to door to tell her brothers that dinner was ready. An errant throw resulted in her getting hit in the face with a football. She was taken to the hospital where she was treated and a bandage was placed on her nose. She was told that she would be just as beautiful as before once her nose healed, yet when the bandage was removed Marsha screamed in horror. To everyone else her nose looked fine, but Marsha saw it as disfigured and disgusting. “I’ll never get the part of Juliet in the school play now!” she sobbed, “and there’s no way that Davey Jones will ever consider singing at our school dance once he sees my ugly nose!” Marsha stopped going out, except to go to the store to get beauty cream for her nose. She wouldn’t even go to school. Her parents didn’t know what to do. They asked the other kids in the family to tell Marsha how beautiful she is, hoping that the encouragement would help her.

            “It’s always ‘Marsha Marsha Marsha’!” thought Jan, “everyone treats her like she’s so beautiful and so wonderful, and they treat me like dirt!” Jan decided the best way to get people to treat her like they treated Marsha was to become beautiful, which to Jan meant she had to lose weight. Though she felt her parents were very controlling, she believed she could at least control whether or not she ate. By the time they noticed Jan wasn’t eating, she had lost a considerable amount of weight.    

            “It doesn’t feel right, Mrs. Brady,” said Alice, the family’s house-keeper, “with Marsha and Jan being so troubled, I don’t think I can enjoy going to The Meat Chopper’s Ball with Sam.” Sam is the local butcher who has been dating Alice for many years. The phone rings and Carol picks up the receiver. “Alice – it’s Sam,” she says as she hands the phone to her. Carol watches as Alice becomes more and more upset as she talks with Sam. “It looks like I don’t have to worry about the ball after all,” said Alice as she hung up the phone, “Sam just broke up with me.” Carol tries to console Alice and suggests that maybe she should take a walk. Alice agrees and puts on her jacket and leaves. Alice never returns. Mike and Carol contact the police and wide-spread manhunt finds nothing. Alice had just disappeared.

            So now things have gone from bad to worse for Carol. On top of everything else, she now finds herself as a stay-at-home mom who actually has to do housework! She is able to manage for a week or so, but then the work just seems to be piling up.   One day when Mike gets home late, she yells, “What took you so long?!? I could use some help around here!” “Honey,” replies Mike, “you know I always get my hair permed on Wednesday night.”   “You’re leaving me to do this while you get your hair done?!?” cries Carol as she collapses onto the sofa. “Carol, what’s wrong? Why are you so stressed?” asks Mike. “Why am I so stressed? Do you know how much work it is to take care of this family? The cooking! The cleaning! The laundry! And on top of that, Marsha thinks she’s ugly and Jan won’t eat!” Mike then decides that all of the family’s problems could be solved if they went on vacation. The next day he makes arrangements for them to go to Hawaii.

            Once they get to Hawaii, Mike suggests they go to the beach. Jan refuses to put on a swimsuit because she believes she is so disgustingly fat. Marsha says, “I could go naked and no one would notice – they’d all be staring at my hideously ugly nose!” So they decided to go for a walk and look for something fun to do.   As they turned the corner they see a sign for Pirate Pauline’s boat tour of the island, and they all decide that a tour would be nice. When they get to Pirate Pauline’s, they see Alice dressed like a sailor and smoking a cigarette. “Alice!! It’s you!!” they yell and they run hug her. “Back off!!” screams Alice, “me name is Pirate Pauline and I sails the salty sea! Argh!” “Well, um, Pauline,” says Carol, “You look just like our old house-keeper, Alice.” “House-keeper! Shiver me timbers!” exclaims Alice, “would a house-keeper have this?” Alice rolls up her sleeve to reveal a tattoo of the skull and crossbones with the phrase, “Momma Didn’t Love Me” tattooed underneath. Little Cindy begins to cry, “Oh Alice, we miss you! Don’t you remember us?” Alice pauses, looks reflectively toward the sky and rubs her chin. She then bends over to look Cindy in the eye as she removes a knife from her pocket. “If yous call me Alice once again I’ll cut out yer spleen!” she threatens. The whole bunch screams as they run back to the hotel. Once they have caught their breath Mike says, “Maybe we should have gone to the Grand Canyon!”   

1. Can Marsha be diagnosed with a disorder? (Explain why or why not) If yes, which disorder? (Be sure to justify your diagnosis)
2. Can Jan be diagnosed with a disorder? (Explain why or why not) If yes, which disorder? (Be sure to justify your diagnosis)
3. Can Carol be diagnosed with a disorder? (Explain why or why not) If yes, which disorder? (Be sure to justify your diagnosis)
4. Can Alice be diagnosed with a disorder? (Explain why or why not) If yes, which disorder? (Be sure to justify your diagnosis)

In Mary Pardo’s “Grassroots Activism: Mothers of East Los Angeles” the author links the social networks of women and their _______-based responsibilities to political resources.

First, describe the major brain mechanisms of eating, thirst, and hunger. Second, choose an eating disorder (anorexia nervosa, bulimia nervosa, or binge-eating) and present a case describing the person (age, gender, student/job status) and the symptoms and behaviors he/she is exhibiting. Then explain how he/she ignores the cues his/her body is giving to maintain homeostasis.

Describe the process of gender socialization and how we are influenced by gender expectations. What are the costs of gender conformity for men and women? Please give examples to support your answers.

Read the article and give answer of 3 question which are given below

Religion Versus the Charter: Canada’s commitment to multiculturalism is being tested in new and unexpected ways

By Janice Gross Stein

University of Toronto Magazine

Winter 2007

1. Canadians are proudly multicultural. Along with publicly funded health care, multiculturalism has become part of the sticky stuff of Canadian identity. Section 27 of the constitution, the Canadian Charter of Rights and Freedoms, provides that the charter “shall be interpreted in a manner consistent with the preservation and enhancement of the multicultural heritage of Canadians.”
2. Canada is unique among western democracies in its constitutional commitment to multiculturalism – a commitment that has worked extraordinarily well in practice. In our large cities, many cultures live peacefully with one another. One need only watch World Cup soccer in Toronto to testify to the city’s cultural diversity. Bystanders are welcomed and invited to join Ghanaians, French, Italians, Portuguese and Koreans, who take to the streets to wave flags in celebration. At its best, multiculturalism in Canada is inclusive, rather than exclusionary.
3. Despite extraordinary successes, the Canadian commitment to multiculturalism is being tested in unexpected ways. A resurgence of orthodoxy in Christianity, Islam and Judaism is sharpening lines of division between “them” and “us.” Canadians are uncertain about what limits, if any, there are to embedding diverse religious as well as cultural traditions within the Canadian context. We know pretty well what the “multi” in multicultural means, but are much less confident about “culture.” Does culture in Canada mean just a respect for pluralism and difference? Or, is there more? Have we produced a broader set of shared values that must, at some point, bump up against the diversity and difference that we celebrate as an important part of who we are?
4. There is a sniff of smugness in our celebration of our successes as a multicultural society. That smugness, a culturally sanctioned political correctness, is becoming less acceptable as real divisions creep into the debate about cultural and religious difference. How far can respect for difference go? When does it constrain freedom of expression? That issue boiled over when a Danish newspaper published cartoons that Muslims considered defamatory. Anti-Semitic cartoons have provoked similar debates. Does freedom of expression permit one group to insult and stereotype another? And when does stereotyping subtly become incitement to hatred?
5. These questions are not important if multiculturalism is largely restricted to the celebration of song, dance, literature, language and food. It is this kind of celebration that is the stuff of the official multiculturalism policy in Canada’s large cities. On one July afternoon in Toronto, for example, residents could choose between the Corso Italia Toronto Fiesta and Afrofest.
6. We are on far more difficult terrain when we ask more serious questions about traditions of the church – and synagogue and mosque – and the state. How committed are we in Canada to the secularization of public space? Do we welcome multiple religious symbols in public squares in December or do we ban them all? How far can religious practice and celebration extend into public space? To what extent will the state, in the service of the freedom of religion, continue to allow churches, synagogues and mosques to uphold policies that have an impact on the fundamental rights of Canadians? And can public officials refuse to perform certain duties because of private religious beliefs? To the surprise of many Canadians who come from quite different ends of the political spectrum, the relationship between equality rights and the right to freedom of religion is now on the public agenda.
7. *In Canada, we would not think of enforcing restrictions against Hebrew skullcaps, Christian crosses or Muslim hijabs in our public schools. On the contrary, we celebrate almost everyone’s religious and national holidays. Where we are reluctant to go, however, is the conflict between the universal human rights that we treasure and different religious and cultural traditions. One obvious fault line – one that we tiptoe around – is the rights of women in different religious and cultural traditions in our midst.

(FYI *Recently in Quebec the passage of Bill 62 disallows face coverings when giving/receiving a public service and during protests.)

8. Women in Canada are guaranteed equal treatment and an equal voice in the determination of our shared vision of the common good. We respect rights and we respect diversity, but at times the two compete. How do we mediate these disputes? What to do about private religious schools, for example, that meet government criteria by teaching the official curriculum but segregate women in separate classrooms? Should universities make space available to student groups that segregate women in worship? The University of Toronto allows religious organizations to determine how they use the space they are given for prayer. Currently, Jewish and Islamic services separate men from women in religious services held on campus. McGill University in Montreal, by contrast, maintains that as a non-denominational university, it is not obligated to provide prayer space for any religious group.
9. These questions are not abstract, but very personal to me. When I challenged my rabbi recently about his long-standing refusal to give women in my congregation the right to participate fully and equally in religious services, he argued: “I have not taken the position of ‘separate but equal,’ although I believe that a case can be made for this perspective. I have not argued for a fully egalitarian expression of Judaism, although I believe that a case can be made for this perspective. Instead, I have pressed for increased inclusion.”
10. Indeed, under his leadership our congregation now permits a greater degree of involvement for women in daily services, in public readings and in leading parts of the liturgy. These are far more than cosmetic changes, but to me, as significant as these changes are, they are not enough. Women are still not counted as part of the 10 people who must be present before prayers can begin. Only men count. I have had the extraordinary experience of sitting in a chapel and watching the leader of prayers count the men in the room, his eyes sliding over me as he counted. For all intents and purposes, not only did I not count, I was invisible.
11. Contrary to my rabbi, I do not think that any argument at all can be made for separate but equal treatment. This kind of argument has a long and inglorious history of discrimination that systematically disadvantages some part of a community. Nor is it obvious why greater inclusion should be capped short of full status, where women count as equals in constituting a prayer group. What principle is at work here? Even though the charter strictly applies only to public space, I take its spirit and its values seriously.
12. My religious obligation clashes openly and directly with values that I hold deeply as a Canadian. Fortunately, there are Jewish congregations in Toronto that are fully egalitarian. My cultural and religious community is sufficiently pluralistic that I can choose among a wide variety of options. A resolution of my personal dilemma is available to me – I can vote with my feet – but the issue is public as well as private.
13. These religious institutions that systemically discriminate against women are recognized, at least implicitly, by governments. They enjoy special tax privileges given to them by governments. Religious institutions do not pay property tax and most receive charitable status from the federal government. If religious institutions, for example, are able to raise funds more easily because governments give a tax benefit to those who contribute, are religious practices wholly private even when they benefit from the public purse? Are discriminatory religious practices against women a matter only for religious law, as is currently the case under Canadian law which protects freedom of religion as a charter right? Or should the equality rights of the charter have some application when religious institutions are officially recognized and advantaged in fundraising? Does it matter that the Catholic Church, which has special entitlements given to it by the state and benefits from its charitable tax status, refuses to ordain women as priests?
14. How can we in Canada, in the name of religious freedom, continue furtively and silently to sanction discriminatory practices? I have deliberately chosen a personal issue – the issue of women’s participation in religious services in my own synagogue – to open up this difficult discussion of the desirable balance between the right to freedom of religion and other charter rights. Some would urge silence and patience until a new social consensus emerges, until we rebalance. Opening difficult conversations too early can fracture communities, inflict deep wounds and do irreversible damage to those who are most open to experimentation. In my own congregation, I have been counselled for the last five years to be patient. Give it time, I’m told, and the synagogue will become fully egalitarian.
15. I find it hard to be patient into the indefinite future, with no commitments from my religious leadership. I worry that change will stall unless we keep a civil but difficult conversation going. There is no question that there is a conflict between equality rights, on the one hand, and the right to freedom of religion, on the other. The law recognizes that conflict, but we need to ask hard questions about the appropriate balance. If I am expected to be patient, almost endlessly patient, then religious leaders must be cognizant of the responsibilities of their organizations that receive charitable status and public benefit to engage with Canadian culture as it is expressed in our most fundamental laws.

Janice Gross Stein is the Belzberg Professor of Conflict Management and director of the Munk Centre for International Studies. This article is adapted from a longer essay about multiculturalism that appeared in the September issue of the Literary Review of Canada.

Questions

1. Paragraph 6: What is now on the public agenda.
2. Paragraph 7: What is there a conflict between? What is the ‘fault line’ that we tiptoe around?
3. Paragraphs 8 and 13: Stein notes in Paragraph 11 that the Charter only strictly applies to public space. However, these issues are now spilling out into other spaces such as private religious schools, universities, and churches. Yet, she argues that the Charter actually does apply to private religious schools, universities, and churches. Summarize how Ms. Stein explains the conflicts that are arising in these each of these ‘private’ spaces.

1) Criminal Justice in the United States is described as a Constitutional balancing act of ____________________ and________________________.

a) When the Federal Government was established, what were the first two federal law enforcement agencies that establish?

b) What does the constitutional " safety net"' guarantee in the 14th Amendment, do for an individual against the power and resources of the government in a criminal prosecution?

c) The court's authority to make decisions regarding the legality of action by the other 2 branches of the government is through the power of _____________________.

d) Name 2 concepts the Magna Carta gave to the U.S. criminal justice system?

e) What are the two conditions that must be met by a defendant in order to be found " Not Guilty by Reason of Insanity?

Discuss the controversy over female abilities for math and/or science. How do females typically fare in math and science? Be sure to address biological and social factors.

Identify the professional qualities or aspects of human service practice that you would need the most important and why.